LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 


PRINCETON,  N.  J. 

Presented  by 


Division. ..■:L2..'>r?.. '  ^  /  O 


Section..i... 


A^.^<rf/^^. 


NOTES 


Book  of  Deuteronomy. 


By^C.  H.  M. 

a^^r\~'■^      ■'■■       '         -^ 


"Forever,  O  Lord,  Thy  Word  is  settled  in  heaven." 

"Thy  Word  have  I  hid  in  my  heart,  that  I  might  not  sin 
against  Thee." 


Vol.  II. 


FLEMING  H.  REVELL  COMPANY 
New  York  Chicago  Toronto 

Publishers  of  Evangelical  Literature 


COISTTEI^TS. 


Page. 

Chapter  YII, 1 

VIII, 33 

''         IX, 64 

-  X, 77 

4i  XI, 99 

Xli, 121 

XIII, 138 

''  XIV, 174 

XV, -         -  204 

XVI, 219 

"  XVII, 253 

XVIII,        -------        280 

XIX, -         -  302 

it  XX, 315 

XXI,       -         - 329 

"  XXII.— XXV,    ------       339 

''  XXVI, 352 

"  XXVII,      -         -        -        -        -         -         -       365 

"  XXVIII, 370 

XXIX,        -------       388 

XXX, 408 

<«  XXXI, 419 

"  XXXII, 431 

'*  XXXIII, 454 

"         XXXIV, 408 


NOTES 


ON 


THE  BOOK  OF  DEUTEEONOMY. 


CHAPTER  VII. 

^^TTTHEN  the  Lord  thy  God  shall  bring  thee  into 
T  T  the  land  whither  thou  goest  to  possess  it, 
and  hath  cast  out  many  nations  before  thee,  .... 
seven  nations  greater  and  mightier  than  thou,  and 
when  the  Lord  thy  God  shall  deliver  them  before 
thee,  thou  shalt  smite  them,  and  utterly  destroy 
them ;  thou  shalt  make  no  covenant  with  them,  nor 
show  mercy  unto  them." 

In  readinof  the  record  of  God's  dealins^s  with  the 
nations,  in  connection  with  His  people  Israel,  we  are 
reminded  of  the  opening  words  of  Psalm  ci. — "I 
will  sing  of  mercy  and  of  judgment."  We  see  the 
display  of  mercy  to  His  people,  in  pursuance  of 
His  covenant  with  Abraham,  Isaac,  and  Jacob  ;  and 
w^e  see  also  the  execution  of  judgment  upon  the 
nations,  in  consequence  of  their  evil  w^ays.  In  the 
former,  we  see  divine  sovereignty ;  in  the  latter, 
divine  justice  ;  in  both,  divine  glor}-  shines  out.  All 
the  ways  of  God,  wiiether  in  mercy  or  in  judgment, 
speak  His  praise,  and  shall  call  forth  the  homage  of 


2  PEUTEBONOMT. 

His  people  forever/  "Great  and  marvelous  are  Thy 
works,  Lord  God  Almighty;  just  and  true  are  Thy- 
ways,  Thou  King  of  nations.*  Who  shall  not  fear 
Thee,  O  Lord,  and  glorify  Thy  name?  for  Thou  art, 
holy ;  for  all  nations  shall  come  and  worship  before 
Thee;  for  Thy  judgments  are  made  manifest." 
(Rev.  XV.  3,  4.) 

This  is  the  true  spirit  in  which  to  contemplate  the 
ways  of  God  in  government.  Some  persons,  allow- 
ing themselves  to  be  influenced  by  a  morbid  feeling 
and  false  sentimentality,  rather  than  by  an  enlight- 
ened judgment,  find  difficulty  in  the  directions  given 
to  Israel  in  reference  to  the  Canaanites,  in  the  open- 
ing of  our  chapter.  It  seems  to  them  inconsistent 
with  a  benevolent  Being  to  command  His  people  to 
smite  their  fellow-creatures,  and  to  show  them  no 
mercy.  They  cannot  understand  how  a  merciful 
God  could  commission  His  people  to  slay  women 
and  children  with  the  edge  of  the  sword. 

It  is  very  plain  that  such  persons  could  not  adopt, 
the  language  of  Revelation  xv.  3,  4.  They  are  not 
prepared  to  sa}^  "Just  and  true  are  Thy  ways,  Tliou 
King  of  nations."  Tliey  cannot  justify  God  in  alt 
His  ways  ;  nay,  they  are  actually  sitting  in  judgment 
upon  Him.  They  presume  to  measure  the  actings 
of  divine  government  by  the  standard  of  their  own 
shallow  thoughts — to  scan  the  infinite  by  the  finite  ; 
in  short,  they  measure  God  by  themselves. 

This  is  a  fatal  mistake.     We  are  not  competent  to 

♦"Nations"  is  read  by  most  editors:  Christ  is  not  called  the 
"King  of  saints." 


CHAPTER    VII.  3 

form  a  jiulgment  upon  the  ways  of  God,  and  hence 
it  is  the  very  height  of  presumption  for  poor,  igno- 
rant, short-sighted  mortals  to  attempt  to  do  so.  We 
read  in  the  seventh  chapter  of  Luke  that  "Wisdom 
is  justified  of  a/Mier  children."  Let  us  remember 
this,  and  hush  all  our  sinful  reasonings.  "Let  God 
be  true,  but  every  man  a  liar;  as  it  is  written, 
'That  Thou  mightest  be  justified  in  Thy  sayings, 
and  mightest  overcome  when  Thou  art  judged." 

Is  the  reader  at  all  troubled  with  difficulties  on 
this  subject?  If  so,  we  should  much  like  to  quote 
a  very  fine  passage  which  may  help  him.  "O  give 
thanks  unto  the  Lord ;    for  He  is  good  ;    for  His 

mercy  endureth  forever To  Him  that  smote 

Egypt  in  their  jirst-horn;  for  His  mercy  endureth 
forever  ;  and  brought  out  Israel  from  among  them  ; 
for  His  mere}'  endureth  forever  ;  with  a  strong  hand, 
and  with  a  stretched-out  arm  ;  for  His  mercy  endur- 
eth forever.  To  Him  which  divided  the  Rod  Sea 
into  parts ;  for  His  mercy  endureth  forever ;  and 
made  Israel  to  pass  through  the  midst  of  it ;  for  His 
mercy  endureth  forever ;  but  overthrew  Pharaoh  and 
his  host  in  the  Red  Sea ;  for  His  mercy  endureth 
forever.  To  Him  which  smote  great  kings;  for  His 
mercy  endureth  forever;  and  sleio  famous  kings; 
for  His  mercy  endureth  forever;  Sihon,  king  of  the 
Amorites  ;  for  His  mercy  endureth  forever  ;  and  Og, 
the  king  of  Bashan  ;  for  His  mercy  endureth  forever  ; 
and  gave  their  land  for  a  heritage  ;  for  His  merc}^  en- 
dureth forever  ;  even  a  heritage  unto  Israel  His  serv- 
ant ;  for  His  mercy  endureth  forever."  (Ps.  cxxxvi.) 


4  DEUTERONOMY. 

Here  we  see  that  the  smiting  of  Egypt's  first-born 
and  the  deliverance  of  Israel,  the  passage  through 
the  Red  Sea  and  the  utter  destruction  of  Pharaoh's 
host,  the  slaughter  of  the  Canaanites  and  giving 
their  lands  to  Israel — all  alike  illustrated  the  ever- 
lasting mercy  of  Jehovah.*  Thus  it  was,  thus  it  is, 
and  thus  it  shall  be.  All  must  redound  to  the  glory 
of  God.  Let  us  remember  this,  and  fling  to  the 
winds  all  our  silly  reasonings  and  ignorant  argu- 
ments. It  is  our  privilege  to  justify  God  in  all  His 
ways,  to  bow  our  heads  in  holy  worship,  in  view  of 
His  unsearchable  judgments,  and  rest  in  the  calm 

*  Very  many  Christians  find  considerable  difficulty  in  interpreting 
and  applying  the  language  of  a  large  number  of  the  psalms  Avhich 
call  for  judgment  upon  the  wicked.  Such  language  would,  of 
course,  be  quite  unsuitable  for  Christians  now,  inasmuch  as  we  are 
taught  to  love  our  enemies,  to  do  good  to  them  that  hate  us,  and  to 
pray  for  them  that  despitefully  use  us  and  persecute  us. 

But  we  must  remember  that  what  would  be  wholly  out  of  place 
for  the  Church  of  God,  a  heavenly  people,  under  grace,  was,  and 
will  yet  be,  perfectly  consistent  for  Israel,  an  earthly  people,  under 
government.  No  intelligent  Christian  could  think  for  a  moment 
of  calling  down  vengeance  upon  his  enemies  or  upon  the  wicked. 
It  would  be  grossly  inconsistent.  We  are  called  to  be  the  living 
exponents  of  the  grace  of  God  to  the  Avorld— to  walk  in  the  foot- 
steps of  the  meek  and  lowly  Jesus— to  suffer  for  righteousness— not 
to  resist  evil.  God  is  now  dealing  in  long-suffering  mercy  with  the 
world.  "  He  maketh  His  sun  to  rise  on  the  evil  and  on  the  good, 
and  sendeth  rain  on  the  just  and  on  the  unjust."  This  is  to  be  our 
model.  We  are,  in  this,  to  be  "perfect,  even  as  our  Father  which 
is  in  heaven  is  perfect."  For  a  Christian  to  deal  with  the  world  on 
the  principle  of  righteous  judgment,  would  be  to  misrepresent  his 
heavenly  Father  and  falsify  his  profession. 

But  by  and  by,  when  the  Church  shall  have  left  the  scene,  God 
will  deal  with  the  world  in  righteousness ;  He  will  judge  the  nations 
for  their  treatment  of  His  people  Israel. 

We  do  not  attempt  to  quote  passages,  but  merely  call  the  reader's 
attention  to  the  principle,  in  order  to  enable  him  to  understand  the 
just  application  of  the  prophetic  psalms. 


CHAPTER    VII.  5 

assurance  that  all  God's  ways  are  right.  We  do  not 
understand  them  all ;  this  would  be  impossible.  The 
finite  cannot  grasp  the  infinite.  This  is  where  so 
many  go  wrong.  They  reason  upon  the  actings  of 
God's  government,  not  considering  that  those  act- 
ings lie  as  far  beyond  the  range  of  human  reason  as 
the  Creator  is  be3^ond  the  creature.  What  human 
mind  can  unravel  the  profound  mysteries  of  divine 
providence?  Can  we  account  for  the  fact  of  a  city 
full  of  human  beings — men,  women,  and  children,  in 
one  hour,  plunged  beneath  a  tide  of  burning  lava? 
Utterly  impossible ;  and  yet  this  is  but  one  fact  of 
thousands  that  stand  recorded  on  the  page  of  human 
history,  all  lying  far  beyond  the  grasp  of  the  most 
gigantic  intellect.  Go  through  the  lanes,  alleys, 
wynds,  closes,  and  court-yards  of  our  cities  and 
towns ;  see  the  thousands  of  human  beings  that 
throng  these  places,  living  in  squalid  misery,  pov- 
erty, wretchedness,  and  moral  degradation.  Can 
we  account  for  all  this  ?  can  we  tell  why  God  per- 
mits it?  are  we  called  upon  to  do  so?  Is  it  not 
perfectl}'  plain  to  the  reader  that  it  is  no  part  of  our 
business  to  discuss  such  questions?  and  if  we,  in 
our  ignorance  and  stupid  folly,  set  about  reasoning 
and  speculating  upon  the  inscrutable  mysteries  of 
the  divine  government,  what  can  we  expect  but  utter 
bewilderment,  if  not  positive  infidelitj-? 

The  foregoing  line  of  thought  will  enable  the 
reader  to  understand  the  opening  lines  of  our  chap- 
ter. The  Canaanites  were  to  receive  no  mercy  at 
the  hands  of  Israel.     Their  iniquities  had  reached 


b  DEUTERONOMY. 

the  culminating  point,  and  nothing  remained  but  the 
stern  execution  of  divine  judgment.  "Thou  shalt 
smite  them,  and  utterly  destroy  them  ;  thou  shalt 
make  no  covenant  with  them,  nor  show  mercy  unto 
them  ;  neither  shalt  thou  make  marriages  with  them  ; 
thy  daughter  thou  shalt  not  give  unto  his  son,  nor 
his  daughter  shalt  thou  take  unto  thy  son.  For  they 
will  turn  away  thy  son  from  following  Me,  that  they 
may  serve  other  gods  ;  so  will  the  anger  of  the  Lord 
be  kindled  against  you,  and  destroy  thee  suddenly. 
But  thus  shall  ye  deal  with  them  ;  ye  shall  destroy 
their  altars,  and  break  down  their  images,  and  cut 
down  their  groves,  and  burn  their  graven  images 
with  fire." 

Such  were  the  instructions  given  by  Jehovah  to 
His  people.  The}^  were  clear  and  explicit.  No 
mercy  for  the  Canaanites,  no  covenant  with  them, 
no  union,  no  fellowship  of  any  kind,  unsparing 
judgment,  intense  separation. 

We  know,  alas !  how  soon  and  how  completely 
Israel  failed  to  carry  out  these  instructions.  Hardly 
had  they  planted  their  foot  upon  the  land  of  Canaan 
ere  they  made  a  covenant  with  the  Gibeonites. 
Even  Joshua  himself  fell  into  the  snare.  The 
tattered  garments  and  mouldy  bread  of  those  wily 
people  beguiled  the  princes  of  the  congregation,  and 
caused  them  to  act  in  direct  opposition  to  the  plain 
commandment  of  God.  Had  they  been  governed  by 
the  authority  of  the  Word,  they  would  have  been 
preserved  from  the  grave  error  of  making  a  league 
with   people   who   ought   to  have  been  utterly  de- 


CHAPTER    VII.  7 

stroyed  ;  but  they  judged  by  the  sight  of  their 
eyes,  and  had  to  reap  the  consequences.* 

Implicit  obedience  is  the  grand  moral  safeguard 
against  the  wiles  of  the  enem}-.  No  doubt  the  story 
of  the  Gibeonites  was  very  plausible,  and  their  whole 
appearance  gave  a  show  of  truth  to  their  statements  ; 
but  none  of  these  things  should  have  had  the  slight- 
est moral  weight  with  Joshua  and  the  princes  ;  nor 
would  thej^  if  they  had  but  remembered  the  word 
of  the  Lord.  But  they  failed  in  this.  They  rea- 
soned on  what  they  saw,  instead  of  obeying  what 
they  had  heard.  Reason  is  no  guide  for  the  people 
of  God  ;  we  must  be,  absolutely  and  completel}^ 
guided  and  governed  by  the  Word  of  God. 

This  is  a  privilege  of  the  very  highest  order,  and 
it  lies  within  the  reach  of  the  simplest  and  most 
unlettered  child  of  God.  The  Father's  word,  the 
Father's  voice,  the  Father's  eye,  can  guide  the 
youngest,  feeblest  child  in  His  famil3^  All  we  need 
is  the  lowly  and  obedient  heart.  It  does  not  demand 
great  intellectual  power  or  cleverness  ;  if  it  did,  what 

*It  is  at  once  insti-uctive  and  admonitory  to  see  that  the  gar- 
ments, the  mouldy  bread,  and  the  plausible  words  of  the  Gibeonites 
did  what  the  walls  of  Jericho  could  not  do.  Satan's  wiles  are  more 
to  be  dreaded  than  his  j^oirer.  "  Put  on  the  whole  armor  of  God, 
that  ye  may  be  able  to  stand  against  the  tciles  of  the  devil."  The 
more  deeply  we  ponder  the  various  parts  of  the  whole  armor  of 
God,  the  more  clearly  we  shall  see  that  they  are  ranged  under 
these  two  heads,— obedience  and  dependence.  The  soul  that  is 
really  governed  by  the  authority  of  the  Word,  and  wholly  depend- 
ent upon  the  power  of  the  Spirit,  is  fully  equipped  for  the  conflict. 
It  was  thus  the  Man  Christ  Jesus  vanquished  the  enemy.  The  devil 
could  do  nothing  Avith  a  man  who  was  perfectly  obedient  and  jier- 
fectly  dependent.  May  we  study,  in  this,  as  in  all  beside,  our  great 
Exemplar. 


8  DEUTERONOMY. 

would  become  of  the  vast  majority  of  Christians  ?  If 
it  were  only  the  educated,  the  deep-thinking,  and 
the  far-seeing  that  were  capable  of  meeting  the  wiles 
of  the  adversar}^,  then  verily  most  of  us  might  give 
up  in  despair. 

But,  thanks  be  to  God,  it  is  not  so;  indeed,  on 
the  contrary,  we  find,  in  looking  through  the  histoiy 
of  the  people  of  God  in  all  ages,  that  human  wis- 
dom, human  learning,  human  cleverness,  if  not  kept 
in  their  right  place,  have  proved  a  positive  snare, 
and  rendered  their  possessors  only  the  more  eflficient 
tools  in  the  enemj^'s  hand.  By  whom  have  most,  if 
not  all,  of  the  heresies  been  introduced  which  have 
disturbed  the  Church  of  God  from  age  to  age  ?  Not 
by  the  simple  and  the  unlearned,  but  by  the  edu- 
cated and  the  intellectual.  And  in  the  passage  to 
which  we  have  just  referred,  in  the  book  of  Joshua, 
who  was  it  that  made  a  covenant  with  the  Gibeon- 
ites  ?  The  common  people  ?  Nay  ;  but  the  princes 
of  the  congregation.  No  doubt  all  were  involved 
in  tlie  mischief,  but  it  was  the  princes  that  led  the 
way.  The  heads  and  leaders  of  the  assembly  fell 
into  the  snare  of  the  devil  through  neglect  of  the 
plain  word  of  God. 

*'Thou  Shalt  make  no  covenant  with  them."  Could 
aught  be  plainer  than  this?  Could  tattered  gar- 
ments, old  shoes,  and  mouldy  bread  alter  the  mean- 
ing of  the  divine  command,  or  do  away  with  the 
urgent  necessity  for  strict  obedience  on  the  part  of 
the  congregation?  Assuredly  not.  Nothing  can 
ever  afford  a  warrant  for  lowering,  the  breadth  of  a 


CHAPTER   VII.  9 

hair,  the  standard  of  obedience  to  the  Word  of  God. 
If  there  are  difficulties  in  the  way,  if  perplexing  cir- 
cumstances come  before  us,  if  things  crop  up  for 
which  we  are  not  prepared,  and  as  to  which  we  are 
unable  to  form  a  judgment,  what  are  we  to  do  ?  Rea- 
son? Jump  to  conclusions?  Act  on  our  own  or  on 
any  human  judgment?  Most  certainly  not.  What 
then?  Wait  on  God;  wait  patiently,  humbty,  be- 
lievingly,  and  He  will  assuredly  counsel  and  guide. 
"The  meek  will  He  guide  in  judgment;  and  the 
meek  will  He  teach  His  wa)^"  Had  Joshua  and  the 
princes  acted  thus,  they  never  would  have  made  a 
league  with  the  Gibeonites ;  and  if  the  reader  acts 
thus,  he  will  be  delivered  from  every  evil  work  and 
preserved  unto  the  everlasting  kingdom  of  our  Lord 
and  Saviour  Jesus  Christ. 

In  verse  six  of  our  chapter,  Moses  sets  before  the 
people  the  moral  ground  of  the  line  of  action  which 
they  were  to  adopt  in  reference  to  the  Canaanites — 
the  rigid  separation  and  the  unsparing  judgment. 
''''For  thou  art  a  holy  people  unto  the  Lord  thy  God; 
the  Lord  thy  God  hath  chosen  thee  to  be  a  special 
people  unto  Himself,  above  all  people  that  are  upon 
the  face  of  the  earth." 

The  principle  here  laid  down  is  of  the  very 
weightiest  character.  Why  were  the  people  to  main- 
tain the  most  marked  separation  from  the  Canaan- 
ites? Why  were  they  to  refuse,  with  firm  decision, 
to  make  any  covenant,  or  form  any  matrimonial  al- 
liance with  them?  Why  were  they  to  demolish  their 
altars,  break  their  images,  and  cut  down  their  groves  ? 


10  DEUTERONOMY. 

Simply  because  they  were  a  holy  people.  And  wh 
had  constituted  them  a  holy  people  ?  Jehovah.  H 
had  chosen  them  and  set  His  love  upon  them ;  H 
had  redeemed  them,  and  separated  them  to  Hin 
self;  and  hence  it  was  His  province  and  prerogativ 
to  prescribe  what  they  were  to  be,  and  how  the 
were  to  act.     "Be  ye  holy,  for  I  am  hol}^" 

It  was  not  by  any  means  on  the  principle  ( 
"Stand  by  thyself,  I  am  holier  than  thou."  Th: 
is  manifest  from  what  follows.  "The  Lord  did  n( 
set  His  love  upon  you,  nor  choose  you,  because  ) 
were  more  in  number  than  any  people ;  for  ye  wei 
the  fewest  of  all  people  ;  but  because  the  Lord  love 
you,  and  because  He  would  keep  the  oath  which  H 
had  sworn  unto  your  fathers,  hath  the  Lord  brougl 
you  out  with  a  mighty  hand,  and  redeemed  you  oi 
of  the  house  of  bondmen,  from  the  hand  of  Pharao 
king  of  Egypt."  (Ver.  7,  8.) 

Seasonable  words  these  for  Israel  ! — most  healtl 
ful  and  needful  !  They  were  to  remember  that  the 
owed  all  their  dignity,  all  their  privileges,  all  the 
blessings,  not  to  aught  in  themselves — their  ow 
goodness  or  their  own  greatness,  but  simpl}^  to  tl 
fact  of  Jehovah's  having  identified  Himself  wit 
them,  in  His  infinite  goodness  and  sovereign  graci 
and  in  virtue  of  His  covenant  with  their  fathers — " 
covenant  ordered  in  all  things  and  sure."  Thii 
while  it  furnished  a  divine  antidote  against  sel 
complacency  and  self-confidence,  formed  the  sob 
basis  of  their  happiness  and  their  moral  security 
All  rested  upon  the  eternal  stability  of  the  grace  ( 


CHAPTER    VII.  11 

God,  and  therefore  human  boasting  was  excluded. 
''My  soul  shall  make  her  boast  in  the  Lord;  the 
humble  shall  hear  thereof  and  be  glad." 

It  is  the  settled  purpose  of  God  that  "no  flesh 
shall  glory  in  His  presence."  All  human  pretension 
must  be  set  aside.  He  will  hide  pride  from  man. 
Israel  had  to  be  taus^ht  to  remember  their  oris^in  and 
their  true  condition — "bondmen  in  Egypt" — "few- 
est of  all  people."  No  room  for  pride  or  boasting. 
The}'  were  in  no  wise  better  than  the  nations  around 
them  ;  and  therefore,  if  called  to  account  for  their 
high  elevation  and  moral  greatness,  they  had  simply 
to  trace  it  all  up  to  the  free  love  of  God  and  His 
faithfulness  to  His  oath.  "Not  unto  us,  O  Lord, 
not  unto  us,  but  unto  Th}^  name  give  glor}',  for  Thy 
mercy  and  for  Thy  truth's  sake."  (Ps.  cxv.  1.) 

"Know  therefore  that  the  Lord  thy  God,  He  is 
God,  the  faithful  God,  which  keepetli  covenant  and 
mercy  with  them  that  love  Him  and  keep  His  com- 
mandments, to  a  thousand  generations  ;  and  repay- 
eth  them  that  hate  Him  to  their  face,  to  destroy 
them  :  He  will  not  be  slack  to  him  that  hateth  Him, 
He  will  repay  him  to  his  face."  (Ver.  9,  10.) 

"We  have  two  weighty  facts  set  before  us  here, — - 
one,  full  of  rich  consolation  and  comfort  to  every 
true  lover  of  God ;  the  other,  fraught  with  deep 
solemnit}'  to  every  hater  of  God.  All  who  really 
love  God  and  keep  His  commandments  may  count 
on  His  infallible  faithfulness  and  tender  mercy  at 
all  times  and  under  all  circumstances.  ^^All  things 
work  together  for  good  to  them  that  love  God,  to 

2 


12  DEUTERONOMY. 

them  who  are  the  called  according  to  His  purpose." 
If,  through  infinite  grace,  we  have  the  love  of  God  in 
our  hearts,  and  His  fear  before  our  eyes,  we  may 
move  on  with  good  courage  and  joyful  confidence, 
assured  that  all  shall  be  well — must  be  well.  "Be- 
loved, if  our  heart  condemn  us  not,  then  have  we 
confidence  toward  God.  And  whatsoever  we  ask, 
we  receive  of  Him,  because  we  keep  His  command- 
ments, and  do  those  things  that  are  pleasing  in  His 
sight." 

This  is  a  grand,  eternal  truth — a  truth  for  Israel, 
a  truth  for  the  Church.  Dispensations  make  no 
diff"erence  as  to  this.  Whether  we  stud}'  the  seventh 
of  Deuteronomy  or  the  third  chapter  of  1  John,  we 
learn  the  same  great  practical  truth,  that  God  de- 
lights in  those  who  fear  Him  and  love  Him  and  keep 
His  commandments. 

Is  there  ausjht  of  the  les^al  element  in  this  ?  Not 
a  tinge.  Love  and  legality  have  nothing  in  com- 
mon ;  the}'  are  as  far  removed  as  the  poles.  "This 
is  the  love  of  God,  that  we  keep  His  commandments  ; 
and  His  commandments  are  not  grievous."  The 
spirit  and  genius,  the  ground  and  character  of  our 
obedience  all  go  to  prove  it  the  very  reverse  of 
legalit}^  It  is  our  deep  and  settled  conviction  that 
those  persons  who  are  ever  ready  to  cry  out,  "Le- 
gal !  Legal  !  "  whenever  obedience  is  pressed  upon 
them,  are  sadly  and  grossly  mistaken.  If  indeed  it 
were  taught  that  we  must  earn  by  our  obedience  the 
high  position  and  relationship  of  children  of  God, 
then  veril}'  the  solemn  charge  of  legality  might  justly 


CHAPTER  Vn.  13 

be  urged  ;  but  to  bestow  such  an  epithet  on  Christian 
obedience,  is,  we  repeat,  a  serious  moral  mistake. 
Obedience  could  never  precede  sonship,  but  sonship 
should  ever  be  followed  by  obedience. 

And  while  we  are  on  this  subject,  we  must  call 
the  attention  of  the  reader  to  a  passage  or  two  of 
New-Testament  scripture  as  to  which  there  is  a  want 
of  clearness  in  many  minds.  In  the  fifth  chapter  of 
Matthew,  we  read,  "Ye  have  heard  that  it  hath  been 
said,  'Thou  shalt  love  thy  neighbor  and  hate  thine 
enemy ; '  but  I  say  unto  you.  Love  your  enemies, 
bless  them  that  curse  you,  do  good  to  them  that  hate 
you,  and  pray  for  them  which  despitefuUy  use  you 
and  persecute  you  ;  that  ye  may  be  the  sons  \_vloi] 
of  your  Father  which  is  in  heaven ;  for  He  maketh 
His  sun  to  rise  on  the  evil  and  on  the  good,  and 
sendeth  rain  on  the  just  and  on  the  unjust.  .  .  . 
Be  ye  therefore  perfect,  even  as  your  Father  which 
is  in  heaven  is  perfect."  (Ver.  43-48.) 

This  passage  might,  in  the  judgment  of  some, 
seem  to  teach  that  the  relationship  of  children  can 
be  attained  by  a  certain  line  of  action  ;  but  it  is  not 
so.  It  is  a  question  of  moral  conformity  or  suita- 
bility to  the  character  and  ways  of  our  Father.  We 
sometimes  hear,  in  ever3'-day  life,  the  saying,  "You 
would  not  be  your  father's  son  if  you  were  to  act  in 
such  a  way."  It  is  as  though  our  Lord  had  said, 
If  you  want  to  be  the  sons  of  jour  heavenly  Father, 
you  must  act  in  grace  to  all ;  for  that  is  what  He  is 
doing. 

Again,  in  2  Corinthians  vi.  we  read,  "Wherefore 


14  DEUTERONOMY. 

come  out  from  among  them,  and  be  3'e  separate, 
saitli  the  Lord,  and  touch  not  the  unclean  ;  and  I 
will  receive  j^ou,  and  will  be  a  Father  unto  you,  and 
ye  shall  be  My  sons  and  daughters,  saith  the  Lord 
Almight}^"  Here,  it  is  not  a  question  of  the  secret 
relationship  of  children,  formed  by  a  divine  opera- 
tion, but  the  public  acknowledgment  of  the  position 
of  sons  [u/oi35]  as  the  result  of  our  separation  from 
evil.* 

It  will  be  well  for  the  reader  to  seize  this  import- 
ant distinction  ;  it  is  of  great  practical  value.  We 
do  not  become  children  by  separation  from  the  world, 
"for  ye  are  all  the  children  of  God  by  faith  in  Christ 
Jesus."  "As  many  as  received  Him,  to  them  gave 
He  power  [or  authorit}^,  l^ovdiav']  to  become  chil- 
dren [^renra']  of  God,  to  them  that  believe  on  His 
name ;  which  were  born,  not  of  blood,  nor  of  the 
will  of  the  flesh,  nor  of  the  will  of  man,  but  of  God." 
(Gal.  iii.  26;  John  i.  12,  13.)  "Of  His  own  will 
begat  He  us  by  the  word  of  truth."  (James  i.  18.) 
We  become  children  by  new  birth,  which,  thanks  be 
to  God,  is  a  divine  operation  from  first  to  last. 
What  had  we  to  do  with  our  natural  birth  ?  Nothing. 
And  what  have  we  to  do  with  our  spiritual  birth  ? 
Clearly  nothing. 

But  then  we  must  remember  that  God  can  only 
identify  Himself  with,  and  publicly  acknowledge 
those  who,  through  grace,  seek  to  walk  in  a  way 

♦Speaking  in  a  general  way,  the  word  tehvov,  child,  is  a  term 
of  endearment;  vio'z,  son,  of  moral  dignity.  Ttaii  is  either  a 
child  or  a  servant;    rr/7tioi,  a  babe. 


CHAPTER    VII.  15 

worthy  of  Him — a  way  befitting  the  sons  and  daugh- 
ters of  the  Lord  Almighty.  If  our  ways  are  unlike 
Him,  if  we  are  mixed  up  with  all  sorts  of  wrong 
things,  if  we  are  unequall}^  yoked  together  with  un- 
believers, liow  can  we  expect  God  to  own  us  as  His 
sons?  We  read,  in  Hebrews  xi,  of  those  who  "con- 
fessed that  they  were  strangers  and  pilgrims  on  the 
earth,"  and  who  "declared  plainly  that  they  sought 
a  country  ;  "  and  of  them  we  are  told  that  '•''God  was 
not  ashamed  to  be  called  their  God."  He  could 
publicly  identify  Himself  with  them,  and  acknowl- 
edge them  ;  He  could  own  them  as  His. 

Reader,  let  us  seriously  apply  our  hearts  to  the 
consideration  of  this  great  practical  question.  Let 
us  look,  seriously  and  honestly,  to  our  wa\'s.  Let 
us,  in  truthfulness  and  uprightness  of  heart,  inquire 
whether  we  are  "unequally  yoked  together  with  un- 
believers," on  any  ground,  or  for  Siuy  object  what- 
soever. If  so,  let  us  give  earnest  heed  to  the  words, 
"Come  out  from  among  them,  and  be  ye  separate, 
and  touch  not  the  unclean  thing."  It  may  be  that 
the  carrying  out  of  this  holy  commandment  will  ex- 
pose us  to  the  charge  of  bigotry,  narrowness,  and 
intolerance ;  it  may  wear  the  aspect  of  pharisaic 
pride  and  self-complacency.  We  may  be  told,  we 
are  not  to  judge,  or  set  ourselves  up  to  be  holier  or 
better  than  other  people. 

To  all  this  line  of  argument  we  have  the  one 
simple,  conclusive  answer,  namely,  God's  plain  com- 
mand. He  tells  us  to  be  separate,  to  come  out,  to 
touch  not  the  unclean  ;  and  all  this  in  order  to  His 


16  DEUTERONOMY. 

receiving  us,  and  acknowledging  us  as  His  sons  and 
daughters.  This  ought  to  be  quite  sufficient  for  us. 
Let  people  think  or  say  what  the}'  will  of  us, — let  them 
call  us  what  they  please  ;  God  will  settle  the  matter 
with  them,  sooner  or  later ;  our  duty  is  to  separate 
ourselves  from  unbelievers,  if  we  would  be  received 
and  owned  of  God.  If  believers  are  mixed  up  with 
unbelievers,  how  are  they  to  be  known  or  distin- 
guished as  the  sons  and  daughters  of  the  Lord  Al- 
mighty? 

But  we  may  perhaps  be  asked.  How  are  we  to 
know  who  are  unbelievers  ?  All  profess  to  be  Chris- 
tians— all  take  the  ground  of  belonging  to  Christ: 
we  are  not  surrounded  by  ignorant  heathen,  or  un- 
believing Jews  ;  how  then  are  we  to  judge?  It  was 
plain  enough  in  the  early  days  of  Christianit}',  when 
the  apostle  wrote  his  epistle  to  the  assembly  at  Cor- 
inth— then  the  line  of  demarkation  was  as  clear  as  a 
sunbeam  ;  there  were  the  three  distinct  classes — 
"the  Jew,  the  Gentile,  and  the  Church  of  God  ; "  but 
now  all  is  changed, — we  live  in  a  Christian  land,  un- 
der a  Christian  government,  we  are  surrounded  on 
all  hands  b}-  Christians,  and  therefore  2  Corinthians 
vi.  cannot  apply  to  us  ;  it  was  all  very  well  when 
the  Church  was  in  its  infanc}',  having  just  emerged 
from  Judaism  on  the  one  hand  and  heathenism  on 
the  other,  but  to  think  of  applying  such  a  principle 
at  this  advanced  stage  of  the  Church's  history,  is 
wholl}'  out  of  the  question. 

To  all  who  take  this  ground,  we  would  put  a  very 
plain    question,  —  Is    it   true    that   the  Church  has 


CHAPTER    VII.  17 

reached  a  stage  of  her  liistoiy  in  which  the  New 
Testament  is  no  longer  lier  guide  and  autliority  ? 
Have  we  got  beyond  the  range  of  holy  Scripture  ? 
If  so,  what  are  we  to  do?  whither  are  we  to  turn 
for  guidance  ?  If  we  admit  for  a  moment  that 
2  Corinthians  vi.  does  not  appl v  to  Christians  now, 
what  warrant  have  we  for  a[)propriating  to  ourselves 
an}-"  portion  of  the  New  Testament? 

The  fact  is.  Scripture  is  designed  for  the  Church 
of  God  as  a  whole,  and  for  each  member  of  that 
Church  in  particular ;  and  hence,  as  long  as  the 
Church  is  on  earth,  so  long  will  the  Scripture  appl}'. 
To  question  this  is  to  offer  a  flat  contradiction  to  the 
words  of  the  inspired  apostle  when  he  tells  us  that 
the  holy  Scriptures  are  able  to  make  us  ''•ivise  unto 
salvation'* — that  is,  "wise"  right  onward  to  the  day 
of  glor}',  for  such  is  the  blessed  force  of  the  word 
"salvation"  in  2  Timoth}"  iii.  15. 

We  want  no  new  light — no  fresh  revelation  ;  we 
have  ^'' all  truth"  within  the  covers  of  our  precious 
Bible.  Thank  God  for  it!  We  do  not  want  science 
or  philosophy  to  make  us  wise.  All  true  science  and 
all  sound  philosophy  will  leave  untouched  the  testi- 
mony of  holy  Scripture  ;  thc}^  cannot  add  to  it,  but 
they  will  not  contradict  it.  When  infidels  talk  to  us 
about  "progress,"  "development,"  "the  light  of 
science,"  we  fall  back,  in  holy  confidence  and  tran- 
quillity, upon  those  precious  words,  "all  truth," 
"wise  unto  salvation."  It  is  blessedly  impossible 
to  get  beyond  these.  What  can  be  added  to  "all 
truth"  ?     What  more  do  we  or  can  we  want  than  to 


18  DEUTERONOMY. 

be  made  wise  right  onward  to  the  coming  of  our 
Lord  Jesus  Christ? 

And  further,  let  us  remember  that  there  is  no 
change  whatever  in  the  relative  position  of  the 
Church  and  the  world.  It  is  as  true  to-day  as  it 
was  eighteen  hundred  and  fifty  3'ears  ago,  when  our 
Lord  uttered  the  words,  that  His  people  are  not  of 
the  world,  even  as  He  Himself  is  not  of  the  world. 
(Johnxvii.)  The  world  is  the  world  still.  It  ma}^, 
in  some  places,  have  changed  its  dress,  but  not  its 
true  character,  spirit,  and  principles.  Hence,  there- 
fore, it  is  as  wrong  to-day  for  Christians  to  be  "un- 
equally 3'oked  together  with  unbelievers"  as  it  was 
when  Paul  penned  his  epistle  to  the  Church  at  Cor- 
inth. We  cannot  get  over  this  ;  we  cannot  set  aside 
our  responsibility  in  this  matter.  It  will  not,  by 
any  means,  meet  the  case  to  sa}',  "We  must  not 
judge."  We  are  bound  to  judge.  If  we  refuse  to 
judge,  we  refuse  to  obe}-,  and  what  is  this  but  i)osi- 
tive  rebellio.n?  God  says,  "Come  out  from  among 
them  and  be  ye  separate  ;  "  if  we  replj',  We  cannot 
judge,  where  are  we?  The  fact  is,  we  are  absolutely 
commanded  to  judge.  "Do  not  3'e  judge  them  that 
are  ivithm?  but  them  that  are  without  God  judgeth." 
(1  Cor.  V.  12,  13.) 

But  we  shall  not  pursue  this  line  of  argument  any 
further.  We  trust  the  reader  is  one  who  fully  owns 
the  direct  application  to  himself  of  the  passage  which 
we  have  just  quoted.  It  is  as  plain  as  it  is  pointed  ; 
it  calls  upon  all  God's  people  to  come  out  and  be 
separate,  and  touch  not  the  unclean  thing.     This  is 


CHAPTER    VII.  19 

what  God  requires  of  His  people,  in  order  to  Ilis 
owning  them  as  His ;  and  surely  it  ought  to  be  the 
deep  and  earnest  desire  of  our  hearts  to  respond  to 
His  gracious  will  in  this  matter,  utterly  regardless 
of  the  world's  thoughts  respecting  us.  Some  of  us 
are  very  much  afraid  of  being  thought  narrow  and 
bigoted ;  but,  oh,  how  little  it  imports  to  a  truly 
devoted  heart  what  men  think  of  us  !  Human 
thoughts  perish  in  an  hour.  When  we  are  manifested 
before  the  judgment-seat  of  Christ,  when  we  stand 
in  the  full  blaze  of  the  glory,  what  will  it  matter  to 
us  whether  men  considered  us  narrow  or  broad, 
bisroted  or  liberal  ?  and  what  should  it  matter  to  us 
now  ?  Not  the  weight  of  a  feather.  Our  one  grand 
object  should  be,  so  to  act — so  to  carry  ourselves 
as  to  be  "acceptable"  to  Him  who  has  made  us 
"accepted."  May  it  be  so  with  the  writer  and  the 
reader,  and  with  every  member  of  the  body  of  Christ? 

Let  us  now  turn,  for  a  moment,  to  the  weighty 
and  very  solemn  truth  presented  to  us  in  verse  10  of 
our  chapter.  "He  will  not  be  slack  to  him  that 
hateth  Him,  He  will  repay  him  to  his  face."  If  the 
lovers  of  God  are  comforted  in  verse  9,  and  most 
blessedl}'  encouraged  to  keep  His  commandments, 
the  haters  of  God  are  called  to  hearken  to  a  warning 
note  in  verse  10. 

There  is  a  time  coming  when  God  will  deal  per- 
sonally, face  to  face,  wiih  His  enemies.  How  awful 
the  thought  that  au}^  one  should  be  a  hater  of  God — 
a  hater  of  that  One  who  is  said  to  be  and  who  is 
"Light"  and  "Love;"  the  very  fountain  of  good- 


20  DEUTERONOMY. 

ness,  the  Author  and  Giver  of  every  good  and  perfect 
gift,  the  Father  of  lights ;  the  One  whose  liberal 
hand  supplies  the  need  of  every  living  thing,  who 
hears  the  cry  of  the  young  ravens,  and  quenches  the 
thirst  of  the  wild  ass ;  the  infinitely  good,  the  only 
wise,  the  perfectly  holy  God,  the  Lord  of  all  power 
and  might,  the  creator  of  the  ends  of  the  earth,  and 
the  One  who  has  power  to  destroy  both  soul  and 
body  in  hell! 

Only  think,  reader,  of  any  one  being  a  hater  of 
such  a  One  as  God  ;  and  we  know  that  all  who  are 
not  lovers  must  be  haters.  People  may  not  see  this  ; 
very  few  would  be  disposed  to  own  themselves  to  be 
absolute  haters  of  God,  but  there  is  no  neutral 
ground  in  this  great  question  ;  we  must  either  be 
for  or  against ;  and  in  point  of  fact,  people  are  not 
slow  in  showing  their  colors.  It  often  happens  that 
the  heart's  deep-seated  enmit}^  to  God  comes  out  in 
hatred  to  His  people,  to  His  Word,  His  worship. 
His  service.  How  frequently  do  we  hear  such  ex- 
pressions as,  "I  hate  religious  people,"  "I  hate  all 
cant,"  "I  hate  preachers"  !  The  truth  is,  it  is  God 
Himself  that  is  hated.  "The  carnal  mind  is  enmity 
against  God ;  it  is  not  subject  to  the  law  of  God, 
neither  indeed  can  be  ;  "  and  this  enmity  comes  out 
in  reference  to  every  one  and  every  thing  connected 
with  God.  There  lies  deep  down  in  every  uncon- 
verted heart  the  most  positive  enmity  to  God.  Every 
man  in  his  natural  state  hates  God. 

Now,  God  declares,  in  Deuteronomy  vii.  10,  that 
*'He  will  not  be  slack  to  him  that  hateth  Him;  He 


CHAPTER    AIT.  21 

will  repay  him  to  Iiis  face."  Tiiis  is  n  most  solemn 
truth,  and  one  which  ought  to  be  more  pressed  upon 
the  attention  of  all  whom  it  may  concern.  Men  do 
not  like  to  hear  it ;  many  affect  and  profess  not  to 
believe  it.  They  would  fain  persuade  themselves 
and  persuade  others  also  that  God  is  too  good,  too 
kind,  too  merciful,  too  benevolent,  to  deal  in  stern 
judgment  with  His  creatures.  The}'  forget  that  God's 
ways  in  government  are  as  perfect  as  His  ways  in 
grace.  They  imagine  that  the  government  of  God 
will  pass  over  or  deal  lightly  with  evil  and  evil-doers. 

This  is  a  most  miserable  and  fatal  mistake,  and 
men  will  find  it  to  be  so  to  their  heavy  and  eternal 
cost.  True  it  is,  blessed  be  God,  He  can,  in  His 
rich  sovereign  grace  and  mercj^  forgive  ns  our  sins, 
blot  out  our  transgressions,  cancel  our  guilt,  justify 
us  perfectly,  and  fill  our  hearts  with  the  spirit  of 
adoption  ;  but  this  is  another  thing  altogether.  This 
is  grace  reigning  through  righteousness  unto  eternal 
life  by  Jesus  Christ  our  Lord.  It  is  God,  in  His 
wondrous  love,  providing  righteousness  for  the  poor, 
guilt}^  hell-deserving  sinner  who  knows  and  feels 
and  owns  that  he  has  no  righteousness  of  his  own, 
and  never  could  have  it.  God,  in  the  marvelous 
love  of  His  heart,  has  provided  a  means  whereb}'  He 
can  be  just  and  the  justifier  of  every  poor  broken- 
hearted, bankrupt  sinner  that  simply  believes  in 
Jesus. 

But  how,  we  may  ask,  was  all  this  done?  Was  it 
by  passing  over  sin,  as  though  it  were  nothing?  was 
it  by  relaxing  the  claims  of  the  divine  government. 


22  DEUTEKONO:\rY. 

lowering  the  standard  of  divine  lioliness,  or  touch- 
ing, in  the  most  remote  way,  the  dignity,  stringency, 
and  majesty  of  the  law?  No  ;  thanks  and  praise  to 
redeeming  love,  it  was  the  very  reverse.  Never  was 
there  or  con  Id  there  be  a  more  terrible  expression  of 
God's  eternal  hatred  of  sin,  or  of  His  unflinching 
purpose  to  condemn  it  utterly  and  punish  it  eter- 
nally' ;  never  was  there  or  could  there  be  a  more 
glorious  vindication  of  the  divine  government,  a 
more  perfect  maintenance  of  the  standard  of  divine 
lioliness,  truth,  and  righteousness ;  never  M'as  the 
law  more  gloriously  vindicated  or  more  thoroughly 
established  than  by  that  most  glorious  scheme  of  re- 
demption, planned,  executed,  and  revealed  by  the 
Eternal  Three  in  One, — planned  by  the  Father,  ex- 
ecuted by  the  Son,  and  revealed  by  the  Holy  Ghost. 
If  we  would  have  a  just  sense  of  the  awful  reality 
of  the  government  of  God,  His  wrath  against  sin, 
and  the  true  character  of  His  holiness,  we  must  gaze 
at  the  cross  ;  we  must  hearken  to  that  bitter  cry  that 
issued  from  the  heart  of  the  Son  of  God  and  broke 
through  the  dark  shadows  of  Calvary,  "My  God, 
M}^  God,  why  hast  Thou  forsaken  Me?"  Never  had 
such  a  question  been  asked  before,  never  has  such 
a  question  been  asked  since,  and  never  shall — never 
can  such  a  question  be  asked  again.  Whether  we 
consider  the  One  who  asked  it,  the  One  of  whom  it 
was  asked,  or  the  answer,  we  must  see  that  the  ques- 
tion stands  absolutel}'  alone  in  the  annals  of  eternity. 
The  cross  is  the  measure  of  God's  hatred  of  sin,  as 
it  is  the  measure  of  His  love  to  the  sinner.    It  is  the 


CHAPTER    VII.  23 

imperishable  foundation  of  the  throne  of  grace,  the 
divinely  righteous  ground  on  Avhich  God  can  pardon 
our  sins  and  constitute  us  perfectly  righteous  in  a 
risen  and  glorified  Christ. 

But  then  if  men  despise  all  this,  and  persist  in 
their  hatred  of  God,  and  yet  talk  of  His  being  too 
good  and  too  kind  to  punish  evil-doers,  how  will  it 
be  with  them?  "He  that  obeyeth  not  [_a7teiOGjv'\ 
the  Son  shall  not  see  life,  but  the  wrath  of  God 
abideth  upon  him."  (John  iii.  36.)*  Can  it  be  pos- 
sible— can  we  believe  for  a  moment  that  a  just  God 
should  exercise  judgment  upon  His  only  begotten 
Son,  His  well-beloved,  His  eternal  delight,  because 
He  was  bearing  our  sins  in  His  own  body  on  the 
tree,  and  j'et  allow  impenitent  sinners  to  escape  ? 
Had  Jesus,  the  spotless,  holy,  perfect  Man — the  only 
perfect  Man  that  ever  trod  this  earth — had  He  to 
suffer  for  sins,  the  just  for  the  unjust,  and  shall  evil- 
doers, unbelievers,  and  haters  of  God  be  saved  and 
blessed  and  taken  to  heaven?  and  all  this,  forsooth, 

♦John  iii,  36  is  a  passage  of  immense  weight  and  importance.  It 
not  only  sets  forth  the  great  truth  that  all  who  believe  in  the  Son  of 
God  are  the  privileged  possessors  of  eternal  life,  but  it  also  cuts  up 
by  the  roots  two  leading  hei'csies  of  the  day,  namely,  universalism 
and  annihilationism.  The  universalist  i)rofesses  to  believe  that, 
ultimately,  all  shall  be  restored  and  blessed.  Not  so,  says  our 
passage;  for  those  who  obey  not  the  Son  "shall  not  see  life." 

The  annihilationist  professes  to  believe  that  all  who  are  out  of 
Christ  ishall  perish  like  the  beasts.  Not  so,  for  "  the  wrath  of  God 
abideth"  upon  the  disobedient.  Abiding  wrath  and  annihilation  are 
Wholly  incompatible.     It  is  utterly  impossible  to  reconcile  them. 

It  is  interesting  and  instructive  to  notice  the  difference  between 
the  words  o  7ti6rEVG>-)V—"hc  that  believeth  "—and  o  dnetOcriv— 
"  he  that  obeyeth  not."  They  give  us  the  two  sides  of  the  subject 
of  faith. 


24  DEUTERONOMY. 

because  God  is  too  kind  and  too  good  to  punish 
sinners  in  hell  forever!  Did  it  cost  God  the  giving 
up,  the  forsaking,  and  the  bruising  of  His  beloved 
Son  in  order  to  save  His  people /rom  their  sins,  and 
shall  ungodly  sinners,  despisers,  and  rebels  be  saved 
in  their  sins?  Did  the  Lord  Jesus  Christ  die  for 
nothing?  did  Jehovah  put  Him  to  grief  and  hide 
His  face  from  Him  when  there  was  no  necessity  ? 
Why  the  awful  horrors  of  CaWar}'  ?  why  the  three 
hours'  darkness?  why  that  bitter  cry,  "My  God, 
My  God,  why  hast  Thou  forsaken  Me  ?" — why  all 
this  if  sinners  can  get  to  heaven  without  it  ?  Why 
all  this  inconceivable  sorrow  and  suffering  for  our 
blessed  Lord  if  God  is  too  kind  and  too  gracious 
and  too  tender  to  send  sinners  to  hell  ? 

What  egregious  foil}' !  What  will  not  men  believe, 
provided  it  be  not  the  truth  of  God  ?  The  poor 
dark  human  mind  will  affect  to  believe  the  most 
monstrous  absurdity  in  order  to  get  a  plea  for  re- 
jecting the  plain  teaching  of  hol}^  Scripture.  The 
very  thing  which  men  would  never  think  of  attribu- 
ting to  a  good  human  government  they  do  not  hesi- 
tate to  attribute  to  the  government  of  the  only  wise, 
the  only  true,  the  onl}^  just  God.  What  should  we 
think  of  a  government  that  could  not  or  would  not 
punish  evil-doers  ?  Would  we  like  to  live  under  it? 
What  should  we  think  of  the  government  of  England 
if,  because  her  majesty  is  so  kind,  so  gracious,  so 
tender-hearted,  she  could  not  allow  criminals  to  be 
punished  as  the  law  directs  ?  Who  would  care  to 
live  in  England  ? 


CHAPTEK    VII.  25 

Reader,  do  you  not  see  how  that  one  verse  which 
is  now  before  us  demolishes  completely  all  the  theo- 
ries and  arguments  which  men,  in  their  fully  and 
ignorance,  have  advanced  on  the  subject  of  the  divine 
government?  "The  Lord  thy  God,  He  is  God,  the 
faithful  God,  which  ....  repay eth  them  that  hate 
Him  to  their  face,  to  destroy  them  ;  He  will  not  be 
slack  to  him  that  hateth  Him,  He  will  repay  him  to 
his  face." 

Oh  that  men  would  hearken  to  the  Word  of  God ! 
that  they  would  be  warned  by  its  clear,  emphatic, 
and  solemn  statements  as  to  coming  wrath,  judg- 
ment, and  eternal  punishment!  that,  instead  of 
seeking  to  persuade  themselves  and  others  that 
there  is  no  hell,  no  deathless  worm  and  unquench- 
able fire,  no  eternal  torment,  they  would  listen  to 
the  warning  voice,  and,  ere  it  be  too  late,  flee  for 
refuge  to  the  hope  set  before  them  in  the  gospel ! 
Truly  this  would  be  their  wisdom.  God  declares 
that  He  will  repay  those  that  hate  Him.  How  awful 
the  thought  of  this  repayment!  Who  can  meet  it? 
The  government  of  God  is  perfect,  and  because  it 
is  so,  it  is  utterly  impossible  that  it  can  allow  evil  to 
pass  unjudged.  Nothing  can  be  plainer  than  this. 
All  Scripture,  from  Genesis  to  Revelation,  sets  it 
forth  in  terms  so  clear  and  forcible  as  to  render  it 
the  very  height  of  folly  for  men  to  argue  against 
it.  How  much  better  and  wiser  and  safer  to  flee  from 
the  wrath  to  come  than  to  deny  that  it  is  coming, 
and  that  when  it  does  come,  it  will  be  eternal  in  its 
duration.     It  is  utterly  vain  for  any  one  to  attempt 


26  DEUTERONOMY. 

to  reason  in  opposition  to  tlie  trutli  of  God.  Every 
word  of  God  shall  stand  forever.  We  see  the  act- 
ings of  His  government  in  reference  to  His  i)eople 
Israel,  and  in  reference  to  Christians  now.  Did  He 
pass  over  evil  in  His  people  of  old?  Nay  ;  on  the 
contrar},  He  visited  them  continually  with  His  chas- 
tening rod,  and  this,  too,  just  because  they  were  His 
people,  as  He  said  to  them  by  His  prophet  Amos — 
"Hear  this  word  which  the  Lord  hath  spoken  against 
you,  O  cliildren  of  Israel,  against  the  whole  family 
which  I  brought  up  from  the  land  of  Egypt,  saying, 
'You  only  have  I  known  of  all  the  families  of  the 
earth;  therefore  I  will  punish  you  for  all  your  in- 
iquities.'"  (Amos  iii.  1,  2.) 

We  have  the  same  weighty  principle  set  forth  in 
the  first  epistle  of  Peter,  in  its  application  to  Chris- 
tians now. — "For  the  time  is  come  that  judgment 
must  begin  at  the  house  of  God  ;  and  if  it  first  begin 
at  us,  what  shall  the  end  be  of  them  that  obey  not 
the  gospel  of  God  ?  And  if  the  righteous  scarcely 
be  saved,  where  shall  the  ungodly  and  the  sinner 
appear?"  (Chap.  iv.  17,  18.) 

God  chastens  His  own  just  because  they  are  His 
own,  and  that  they  may  not  be  condemned  with  the 
world.  (1  Cor.  xi.)  The  children  of  this  world  are 
allowed  to  go  on  their  way  ;  but  their  day  is  coming 
' — a  dark  and  heavy  day — a  day  of  judgment  and 
unmitigated  wrath.  Men  may  question  and  argue 
and  reason,  but  Scripture  is  distinct  and  emphatic. 
"God  hath  appointed  a  day  in  which  He  will  judge 
the  world  in  righteousness,  by  that  Man  whom  He 


CHAPTER    VII.  27 

hath  ordained."     The  great  day  of  reckoning  is  at 
hand,  when  God  will  repa}^  ever}-  man  to  his  lace. 

It  is  truly  edifying  to  mark  the  way  in  which 
Moses,  that  beloved  and  honored  servant  of  God, 
led  assuredly  by  the  Spirit  of  God,  pressed  the 
grand  and  solemn  realities  of  the  divine  government 
upon  the  conscience  of  the  congregation.  Hear  how 
he  pleads  and  exhorts:  "Thou  shalt  therefore  keep  ^ 
the  commandments,  and  the  statutes,  and  the  judg-  dJf^ 
ments,  which  I  command  thee  this  day,  to  do  them. 
Wherefore  it  shall  come  to  pass,  if  ye  hearken  to 
these  judgments,  and  kee^)  and  do  them,  that  the 
Lord  thy  God  shall  keep  unto  thee  the  covenant  and 
the  mercy  which  He  sware  unto  thj^  fathers.  And 
He  will  love  thee,  and  hless  thee,  and  multiply  thee ; 
He  will  also  bless  the  fruit  of  th}^  womb,  and  the 
fruit  of  th}'  land,  th}^  corn,  and  tli}'  wine,  and  thine 
oil,  the  increase  of  thy  kine,  and  the  flocks  of  thy 
sheep,  in  the  land  which  He  sware  unto  thy  fathers 
to  give  thee.  Thou  shalt  be  blessed  above  all  peo- 
ple ;  there  shall  not  be  male  nor  female  barren  among 
you  or  among  j'our  cattle.  And  the  Lord  will  take 
away  from  thee  all  sickness,  and  w-ill  put  none  of 
the  evil  diseases  of  Egypt,  which  thou  knowest,  upon 
thee  ;  but  will  lay  them  upon  all  them  that  hate  thee. 
And  thou  shalt  consume  all  the  people  which  the 
Lord  thy  God  shall  deliver  thee ;  thine  eye  shall 
have  no  pity  upon  them  ;  neither  shalt  thou  serve 
their  gods;  for  that  will  be  a  snare  unto  thee." 
(Ver.  11-16.) 

What  a  powerful  appeal!    how  affecting!     Mark 
3 


28  DEUTERONOMY. 

the  two  groups  of  words.  Israel  was  to  "hearken," 
"keep,"  and  "do."  Jehovah  was  to  "love," 
"bless,"  and  "multiply."  Alas!  alas!  Israel  failed 
— sadly,  shamefully  failed,  under  law  and  under 
government;  and  hence,  instead  of  the  love  and  the 
blessing  and  the  multiplying,  there  has  been  judg- 
ment, curse,  barrenness,  dispersion,  desolation. 

But,  blessed  be  the  God  of  Abraham,  Isaac,  and 
Jacob,  the  God  and  Father  of  our  Lord  Jesus  Christ, 
if  Israel  has  failed  under  law  and  government^  He 
has  not  failed  in  His  rich  and  precious  sovereign 
grace  and  mercy.  He  will  keep  the  covenant  and  the 
mercy  which  He  sware  unto  their  fathers.  Not  one 
jot  or  tittle  of  His  covenant-promise  shall  ever  fail. 
He  will  make  all  good  by  and  by.  He  will  fulfill, 
to  the  very  letter,  all  His  gracious  promises. 
Though  He  cannot  do  this  on  the  ground  of 
Israel's  obedience.  He  can  and  will  do  it  through 
the  blood  of  the  everlasting  covenant,  the  precious 
blood  of  Jesus,  His  eternal  Son — all  homage  to 
His  peerless  name  I 

Yes,  reader,  the  God  of  Israel  cannot  suffer  one 
of  His  precious  promises  to  fall  to  the  ground. 
What  would  become  of  us  if  He  could?  What  se- 
curity-, what  rest,  what  peace  could  we  have,  if  Je- 
hovah's covenant  with  Abraham  were  to  fail  in  any 
single  point?  True  it  is  that  Israel  has  forfeited  all 
claim.  If  it  be  a  question  of  fleshly  descent,  Ish- 
mael  and  Esau  have  a  prior  claim :  if  it  be  a  ques- 
tion of  legal  obedience,  the  golden  calf  and  the 
broken  tables  tell  their  melancholy  tale :  if  it  be  a 


CHAPTEU    VII.  29 

question  of  government  on  the  ground  of  the  Moab 
covenant,  they  have  not  a  single  plea  to  urge. 

But  God  will  be  God,  spite  of  Israel's  lamentable 
unfaithfuhiess.  "The  gifts  and  calling  of  God  are 
without  repentance,"  and  hence  "all  Israel  shall  be 
saved."  God  will  most  assuredly  make  good  His 
oath  to  Abraham,  spite  of  all  the  wreck  and  ruin  of 
Abraham's  seed.  We  must  steadfastly  hold  to  this, 
in  the  face  of  every  opposing  thought,  feeling,  or 
opinion.  Israel  shall  be  restored  and  blessed  and 
multiplied  in  their  own  beloved  and  holy  land.  They 
shall  take  down  their  harps  from  the  willows  and, 
beneath  the  peacefid  shade  of  their  own  vines  and 
fig-trees,  chant  the  high  praises  of  their  loving  Sav- 
iour and  God,  throughout  that  bright  millennial 
Sabbath  which  lies  before  them.  Such  is  the  un- 
varying testimony  of  Scripture,  from  beginning  to 
end,  which  must  be  maintained  in  its  integrit}',  and 
made  good  in  ever}^  particular,  to  the  glory  of  God, 
and  on  the  ground  of  His  everlasting  covenant. 

But  we  must  return  to  our  chapter,  the  closing 
verses  of  which  demand  our  special  attention.  It  is 
very  touching  and  beautiful  to  mark  the  way  in 
which  Moses  seeks  to  encourage  the  heart  of  the  peo- 
ple in  reference  to  the  dreaded  nations  of  Canaan. 
He  enters  into  and  anticipates  their  very  inmost 
thoughts  and  feelings. 

"If  thou  shalt  say  in  thine  hearty  These  nations 
are  more  than  I ;  how  can  I  dispossess  them  ?  Thou 
shalt  not  be  afraid  of  them  ;  but  shalt  tvell  remem' 
her  what  the  Lord  thy  God  did  unto  Pharaoh,  and 


30  DEUTERONOMY. 

unto  all  Eg3^pt ;  tlie  great  temptations  which  thine 
e3'es  saw,  and  the  signs,  and  the  wonders,  and  the 
mighty  hand,  and  the  stretched-out  arm,  whereby  the 
Lord  thy  God  brought,  thee  out :  so  shall  the  Lord 
thy  God  do  unto  all  the  people  of  whom  thou  art 
afraid.  Moreover,  the  Lord  thy  God  will  send  the 
hornet  among  them,  until  they  that  are  left,  and 
hide  themselves  from  thee,  be  destro3'ed.  Thou  shalt 
not  be  affrighted  at  them  ;  for  the  Lord  thy  God  is 
amoiifj  you,  a  mighty  God  and  terrible.  And  the 
Lord  th}^  God  will  put  out  those  nations  before  thee 
by  little  and  little ;  thou  mayest  not  consume  them 
at  once,  lest  the  beasts  of  the  field  increase  upon 
thee.  But  the  Lord  thy  God  shall  deliver  them  unto 
thee,  and  shall  destroy  them  with  a  mighty  destruc- 
tion, until  they  be  destroyed.  And  He  shall  de- 
liver their  kings  into  thine  hand,  and  thou  shalt 
destroy  their  name  from  under  heaven  ;  there  shall 
no  man  be  able  to  stand  before  thee,  until  thou  have 
destroyed  them.  The  graven  images  of  their  gods 
shall  ye  burn  with  fire ;  thou  shalt  not  desire  the 
silver  or  gold  that  is  on  them,  nor  take  it  unto  thee, 
lest  thou  be  snared  therein  ;  for  it  is  an  abomination 
to  the  Lord  thy  God.  Neither  shalt  thou  bring  am 
abomination  into  thine  house,  lest  thou  be  a  cursed 
thing  like  it;  but  thou  shalt  utterty  detest  it,  and 
thou  shalt  utterly  abhor  it,  for  it  is  a  cursed  thing." 
(Ver.  17-26.) 

The  grand  remedy  for  all  unbelieving  fears  is, 
simply  to  fix  the  ej-e  upon  the  living  God ;  thus 
the  heart  is  raised  above  the  difficulties,  whatever 


CHAPTER    VII.  31 

they  may  be.  It  is  of  no  possible  use  to  deny  that 
there  are  difficulties  and  opposing  influences  of  all 
sorts.  This  will  not  minister  comfort  and  encourage- 
ment to  the  sinking  heart.  Some  people  affect  a 
certain  style  of  speaking  of  trials  and  difficulties 
■which  just  goes  to  prove,  not  their  practical  knowl- 
edge of  God,  but  their  profound  ignorance  of  the 
stern  realities  of  life.  They  would  fain  persuade  us 
that  we  ought  not  to  feel  the  trials,  sorrows,  and 
difficulties  of  the  way.  They  might  as  well  tell  us 
that  we  ousfht  not  to  have  a  head  on  our  shoulders 
or  a  heart  in  our  bosom.  Such  persons  know  not 
how  to  comfort  those  that  are  cast  down.  They  are 
mere  visionary  theorists,  w^holly  unfit  to  deal  with 
souls  passing  through  conflict  or  grappling  with  the 
actual  facts  of  our  daily  history. 

How  did  Moses  seek  to  encourage  the  hearts  of 
his  brethren?  "Be  not  affrighted,"  he  says;  but 
why?  Was  it  that  there  were  no  enemies,  no  diffi- 
culties, no  dangers?  No;  but  "the  Lord  thy  God 
is  among  3'ou,  a  mighty  God  and  terrible."  Here  is 
the  true  comfort  and  encouragement.  The  enemies 
were  there,  but  God  is  the  sure  resource.  Tlius  it 
was  that  Jehoshaphat,  in  his  time  of  trial  and  press- 
ure, sought  to  encourage  himself  and  his  brethren. 
"O  our  God,  wilt  Thou  not  judge  them?  For  we 
have  no  might  against  this  great  company  that 
cometh  against  us,  neither  know  we  what  to  do  ;  but 
our  eyes  are  upon  Thee.'" 

Here  lies  the  precious  secret.  The  eyes  are  upon 
God.    His  power  is  brought  in,  and  this  settles  every 


32  DEUTERONOMY. 

thing.  "If  God  be  for  us,  who  can  be  against  us?" 
Moses  meets,  b}^  his  precious  ministiy,  the  rising 
fears  in  tlie  heart  of  Israel — "Tliese  nations  are 
more  than  I."  Yes,  but  they  are  not  more  than  the 
"mighty  and  terrible  God."  What  nations  could 
stand  before  Him  ?  He  had  a  solemn  controversy 
with  those  nations  because  of  their  terrible  sins ; 
their  iniquity  was  full ;  the  reckoning-time  had  come, 
and  the  God  of  Israel  was  going  to  drive  them  out 
before  His  people. 

Hence,  therefore,  Israel  had  no  need  to  fear  the 
poicer  of  the  enemy.  Jehovah  would  see  to  that. 
But  there  was  something  far  more  to  be  dreaded 
than  the  enemy's  power,  and  that  was,  the  insnaring 
influence  of  their  idolatry.  "The  graven  images 
of  theii*  gods  shall  ye  burn  with  fire."  What !  the 
heart  might  say,  are  we  to  destroy  the  gold  and 
silver  that  adorn  these  images  ?  Might  not  that  be 
turned  to  some  good  account?  Is  it  not  a  pity  to 
destroy  what  is  so  very  valuable  in  itself?  It  is 
all  right  to  burn  the  images,  but  why  not  spare  the 
gold  and  silver? 

Ah,  it  is  just  thus  the  poor  heart  is  prone  to  rea- 
son ;  thus  ofttimes  we^  deceive  ourselves  when  called 
to  judge  and  abandon  what  is  evil.  We  persuade 
ourselves  of  the  rightness  of  making  some  reserve ; 
we  imagine  we  can  pick  and  choose  and  make  some 
distinction.  We  are  prepared  to  give  up  some  of 
the  evil,  but  not  all.  We  are  ready  to  burn  the 
wood  of  the  idol,  but  spare  the  gold  and  silver. 

Fatal  delusion!    "Thou  shalt  not  desire  the  silver 


CHAPTER    VIII.  33 

or  gold  that  is  on  them,  nor  take  it  unto  thee,  lest 
thou  be  snared  therein;  for  it  is  an  abomination  to 
the  Lord  thy  God."  All  must  be  given  up,  all 
destroyed.  To  retain  an  atom  of  the  accursed 
thing  is  to  fall  into  the  snare  of  the  devil,  and 
link  ourselves  with  that  which,  however  highly 
esteemed  among  men,  is  an  abomination  in  the 
sight  of  God. 

And  let  us  mark  and  ponder  the  closing  verses  of 
our  chapter.  To  bring  an  abomination  into  the 
house  is  to  become  like  it !  How  very  solemn  !  Do 
we  fully  understand  it?  The  man  who  brought  an 
abomination  into  his  house  became  a  cursed  thing 
like  it! 

Reader,  maj^  the  Lord  keep  our  hearts  separated 
from  all  evil,  and  true  and  loyal  to  Himself. 


CHAPTER  VIII. 

^^  A  LL  the  commandments  which  I  command  thee 
-^  this  day  shall  ye  observe  to  do,  that  ye 
mciy  live,  and  multiply,  and  go  in  and  possess  the 
land  which  tlie  Lord  sware  unto  your  fathers.  And 
thou  shalt  remember  all  the  ivay  which  the  Lord  thy 
God  led  thee  these  forty  years  in  the  wilderness,  to 
humble  thee,  and  to  prove  thee,  to  know  what  was 
in  thine  heart,  whether  thou  wouldest  keep  His  com- 
mandments or  no."  (Yer.  1,2.) 

It  is  at  once  refreshing,  edifying,  and  encouraging 


84  DEUTERONOMY. 

to  look  back  over  the  whole  course  along  which  the 
faithful  hand  of  our  God  has  conducted  us  ;  to  trace 
His  wise  and  gracious  dealings  with  us ;  to  call  to 
mind  His  many  marvelous  interpositions  on  our  be- 
half; how  He  delivered  us  out  of  this  strait  and 
that  difficult}^ ;  how,  ofttimes,  when  w^e  were  at  our 
wits'  end,  He  appeared  for  our  help,  and  opened  the 
way  before  us,  rebuking  our  fears  and  filling  our 
hearts  with  songs  of  praise  and  thanksgiving. 

We  must  not,  by  any  means,  confound  this  de- 
liojhtful  exercise  with  the  miserable  habit  of  lookins^ 
back  at  our  ways,  our  attainments,  our  progress, 
our  service,  what  w-e  have  been  able  to  do,  even 
though  we  are  read}'  to  admit,  in  a  general  way,  that 
it  was  only  by  the  grace  of  God  that  w^e  were  en- 
abled to  do  any  little  work  for  Him.  All  this  only 
ministers  to  self-complacenc}^  which  is  destructive 
of  all  true  spirituality  of  mind.  Self-retrospection, 
if  we  may  be  allowed  to  use  such  a  term,  is  quite 
as  injurious  in  its  moral  effect  as  self-introspection. 
In  short,  self-occupation,  in  any  of  its  multiplied 
phases,  is  most  pernicious ;  it  is,  in  so  far  as  it  is 
allowed  to  operate,  the  death-blow  to  fellowship. 
Any  thing  that  tends  to  bring  self  before  tlie  mind 
must  be  judged  and  refused,  wdth  stern  decision  ;  it 
brings  in  barrenness,  darkness,  and  feebleness.  For 
a  person  to  sit  down  to  look  back  at  his  attainments 
or  his  doings,  is  about  as  wretched  an  occupation 
as  any  one  could  engage  in.  We  may  be  sure  it  was 
not  to  any  such  thing  as  this  that  Moses  exhorted 
the  people  when  he  charged  them  to  ' '  remember  all 


ciiArxEii  VIII.  35 

the  way  by  which  the  Lord  their  God  had  led  them." 
We  may  here  recur,  for  a  moment,  to  the  memo- 
rable words  of  the  apostle  in  Philippians  iii. — 
"Brethren,  I  count  not  m3'self  to  have  appre- 
hended ;  but  this  one  thing  I  do,  forgetting  those 
things  which  are  behind,  and  reaching  forth  unto 
those  things  which  are  before,  I  press  toward  the 
mark  for  the  prize  of  the  high  calling  of  God  in 
Christ  Jesus." 

Now,  the  question  is,  what  were  the  "things"  of 
which  the  blessed  apostle  speaks  ?  Did  he  forget 
the  precious  dealings  of  God  with  his  soul  through- 
out the  whole  of  his  wilderness-journey  ?  Impossi- 
ble!— indeed  we  have  the  very  fullest  and  clearest 
evidence  to  the  contraiy.  Hear  his  touching  words 
before  Agrippa — "Having  therefore  obtained  help 
of  God,  I  continue  unto  this  da}',  witnessing  both 
to  small  and  great."  So  also,  in  writing  to  his  be- 
loved son  and  fellow-laborer,  Timothy,  he  reviews 
the  past,  and  speaks  of  the  persecutions  and  afflic- 
tions which  he  had  endured  ;  "but,"  he  adds,  "out 
of  them  all  the  Lord  delivered  me."  And  again, 
"At  my  first  answer  no  man  stood  with  me,  but  all 
forsook  me ;  I  pray  God  that  it  may  not  be  laid  to 
their  charge.  Notwithstanding,  the  Lord  stood  with 
me,  and  strengthened  me  ;  that  by  me  the  preaching 
might  be  fully  known,  and  that  all  the  Gentiles 
might  hear ;  and  I  was  delivered  out  of  the  mouth 
of  the  lion." 

To  what  then  does  the  apostle  refer  when  he 
speaks  of  "forgetting  those  things  which  are   be- 


36  DEUTERONOMY. 

hind"?  We  believe  he  refers  to  all  those  things 
which  had  no  connection  with  Christ — things  in 
which  the  heart  might  rest,  and  nature  might  glory — 
things  which  might  act  as  weights  and  hindrances, — 
all  these  were  to  be  forgotten  in  the  ardent  pursuit  of 
those  grand  and  glorious  realities  which  lay  before 
him.  We  do  not  believe  that  Paul,  or  any  other 
child  of  God  or  servant  of  Christ,  could  ever  desire 
to  forget  a  single  scene  or  circumstance  in  his  whole 
earthly  career  in  any  way  illustrative  of  the  good- 
ness, the  loving-kindness,  the  tender  mercy,  the 
faithfulness  of  God.  On  the  contrary,  we  believe  it 
will  ever  be  one  of  our  very  sweetest  exercises  to 
dwell  upon  the  blessed  memory  of  all  our  Father's 
ways  with  us  while  passing  across  the  desert,  home 
to  our  everlasting  rest. 

**  There  with  what  joy  reviewing 

Past  conflicts,  dangers,  fears, 
Thy  hand  our  foes  subduing, 

And  drying  all  our  tears. 
Our  hearts  with  rapture  burning, 

The  path  Ave  shall  retrace. 
Where  now  our  souls  are  learning 

The  riches  of  Thy  grace." 

But  let  us  not  be  misunderstood.  We  do  not,  by 
any  means,  wish  to  give  countenance  to  the  habit  of 
dwelling  merely  upon  our  own  experience.  This  is 
often  very  poor  work,  and  resolves  itself  into  self- 
occupation.  We  have  to  guard  against  this  as  one 
of  the  many  things  which  tend  to  lower  our  spiritual 
tone  and  draw  our  hearts  away  from  Christ.     But 


CHAPTER    VIII.  37 

we  need  never  be  afraid  of  the  result  of  dwelling 
upon  the  record  of  the  Lord's  dealings  and  ways 
with  us.  This  is  a  blessed  habit,  tending  ever  to 
lift  us  out  of  ourselves,  and  fill  us  with  praise  and 
thanksgiving. 

Wh}',  we  may  ask,  were  Israel  charged  to  "re- 
member all  the  way"  by  which  the  Lord  their  God 
had  led  them?  Assuredly,  to  draw  out  their  hearts 
in  praise  for  the  past,  and  to  strengthen  their  con- 
fidence in  God  for  the  future.    Thus  it  must  ever  be. 

"We'll  praise  Him  for  all  that  is  past, 
And  trust  Him  for  all  that's  to  come." 

May  we  do  so  more  and  more.  May  we  just  move 
on,  day  by  da}',  praising  and  trusting,  trusting  and 
praising.  These  are  the  two  things  which  redound 
to  the  glory  of  God,  and  to  our  peace  and  joy  in 
Him.  When  the  eye  rests  on  the  "Ebenezers" 
which  lie  all  along  the  way,  the  heart  must  give  forth 
its  sweet  "halleluiahs"  to  Him  who  has  helped  us 
hitherto,  and  will  help  us  right  on  to  the  end.  He 
i'mth  delivered,  and  He  doth  deliver,  and  He  tvill 
deliver.  Blessed  chain  !  Its  every  link  is  divine 
deliverance. 

Nor  is  it  merely  upon  the  signal  mercies  and 
gracious  deliverances  of  our  Father's  hand  that  we 
are  to  dwell,  willi  devout  thankfulness,  but  also  upon 
the  "humblings"  and  the  "provings"  of  His  wise, 
faithful,  and  hol}^  love.  All  these  things  are  full  of 
richest  blessing  to  our  souls.  They  are  not,  as  peo- 
l)le  sometimes  call  them,  "mercies  in  disguise,"  but 


38  DEUTERONOMY. 

plain,  palpable,  unmistakable  mercies,  for  which  we 
shall  have  to  praise  our  God  throughout  the  golden 
ages  of  that  bright  eternity  which  lies  before  us. 

"Thou  shalt  remember  all  the  way" — every  stage 
of  the  journe}',  every  scene  of  wilderness-life,  all  the 
dealings  of  God,  from  first  to  last,  with  the  special 
object  thereof,  "to  humble  thee,  and  to  prove  thee, 
to  Jaioio  ivhcU  ivas  in  thine  heart.''* 

How  wonderful  to  think  of  God's  patient  grace 
and  painstaking  love  with  His  people  in  the  wilder- 
ness !  What  precious  instruction  for  us  !  With  what 
intense  interest  and  spiritual  delight  w^e  can  hang 
over  the  record  of  the  divine  dealings  with  Israel  in 
all  their  desert-wanderings  !  How  much  we  can 
learn  from  the  marvelous  history!  We,  too,  have 
to  be  humbled  and  proved,  and  made  to  know  what 
is  in  our  hearts.  It  is  very  profitable  and  morally 
wholesome. 

On  our  first  setting  out  to  follow  the  Lord,  we 
know  but  little  of  the  depths  of  evil  and  folly  in  our 
hearts.  Indeed,  we  are  superficial  in  every  thing. 
It  is  as  we  get  on  in  our  practical  career  that  we 
begin  to- prove  the  reality  of  things;  we  find  out 
the  depths  of  evil  in  ourselves,  the  utter  hollowness 
and  worthlessness  of  all  that  is  in  the  world,  and  the 
urgent  need  of  the  most  complete  dependence  upon 
the  grace  of  God  every  moment.  All  this  is  very 
good ;  it  makes  us  humble  and  self-distrusting ;  it 
delivers  us  from  pride  and  self-sufficienc}',  and  leads 
us  to  cling,  in  childlike  simplicit}^  to  the  One  who 
alone  is  able  to  keep  us  from  falling.     Thus,  as  we 


CHAPTER    VIII.  39 

grow  in  self-knowledge,  we  get  a,  deeper  sense  of 
grace,  a  more  profound  acquaintance  with  the  won- 
drous love  of  the  heart  of  God,  His  tenderness  to- 
ward us,  His  marvelous  patience  in  bearing  with  all 
our  infirmities  and  failings,  His  rich  mercy  in  having 
taken  us  up  at  all.  His  loving  ministry  to  all  our 
varied  need.  His  numberless  interpositions  on  our 
behalf,  the  exercises  through  which  He  has  seen  fit 
to  lead  us  for  our  souls'  deep  and  permanent  profit. 

The  practical  effect  of  all  this  is  invaluable  ;  it 
imparts  depth,  solidit}',  and  mellowness  to  the  char- 
acter ;  it  cures  us  of  all  our  crude  notions  and  vain 
theories  ;  it  delivers  us  from  one-sidedness  and  wild 
extremes ;  it  makes  us  tender,  thoughtful,  patient, 
and  considerate  toward  others  ;  it  corrects  our  harsh 
judgments  and  gives  a  gracious  desire  to  put  the 
best  possible  construction  upon  the  actions  of  others, 
and  a  readiness  to  attribute  the  best  motives  in  cases 
which  may  seem  to  us  equivocal.  These  are  precious 
fruits  of  wilderness-experience  which  we  may  all 
earnestly  covet. 

"And  He  humbled  thee,  and  suffered  thee  to 
hunger,  and  fed  thee  with  manna,  which  thou 
knewest  not,  neither  did  th}^  fathers  know,  that  He 
might  make  thee  know  that  man  doth  not  live  b}' 
bread  onl}',  but  by  every  word  which  proceedeth 
out  of  the  mouth  of  the  Lord  doth  man  live." 
(Vor3.) 

This  passage  derives  special  interest  and  import- 
ance from  the  fact  that  it  is  the  first  of  our  Lord's 
quotations  from  the  book  of  Deuteronomy'  in  His 


40  DEUTErvONOMY. 

conflict  with  the  adversaiy  in  the  wilderness.  Let 
us  ponder  this  deeply' ;  it  demands  our  earnest  at- 
tention. Wh}^  did  our  Lord  quote  from  Deuter- 
onomy ?  Because  that  was  the  book  which,  above 
all  others,  specially  applied  to  the  condition  of  Israel 
at  the  moment.  Israel  had  utterly  failed,  and  this 
weighty  fact  is  assumed  in  the  book  of  Deuteronomy 
from  beginning  to  end.  But  notwithstanding  the 
failure  of  the  nation,  the  path  of  obedience  lay  open 
to  every  faithful  Israelite.  It  was  the  privilege  and 
duty  of  every  one  who  loved  God  to  abide  b}'  His 
Word  under  all  circumstances  and  in  all  places. 

Now,  our  blessed  Lord  was  divinely  true  to  the 
position  of  the  Israel  of  God.  Israel  after  the  flesh 
had  failed  and  forfeited  every  thing ;  He  was  there, 
in  the  wilderness,  as  the  true  Israel  of  God,  to  meet 
the  enemy  by  the  simple  authority  of  the  AYord  of 
God.  "And  Jesus,  being  full  of  the  Holy  Ghost, 
returned  from  Jordan,  and  was  led  by  the  S[)irit  into 
the  wilderness,  being  forty  days  tempted  of  tlie  devil. 
And  in  those  days  He  did  eat  nothing ;  and  when 
they  W'Cre  ended,  He  afterward  hungered.  And  the 
devil  said  unto  Him,  'If  Thou  be  the  Son  of  God, 
command  this  stone  that  it  be  made  bread.'  And 
Jesus  answered  Him,  saying,  '•It  is  ivi'Uten,  that 
man  shall  not  live  by  bread  alone,  but  by  every  word 
of  God.'  "  (Luke  iv.) 

Here,  then,  is  something  for  us  to  ponder.  The 
perfect  Man,  the  true  Israel,  in  the  wilderness,  sur- 
rounded b}^  the  wild  beasts,  fasting  for  forty  days, 
in  the  presence  of  the  great  adversary  of  God,  of 


CHAPTER    VIII.  41 

man,  of  Israel.  There  was  not  a  single  feature  in 
the  scene  to  speak  for  God.  It  was  not  with  the 
second  Man  as  it  was  with  the  first ;  He  was  not 
surrounded  with  all  the  delights  of  Eden,' but  with 
all  the  dreariness  and  desolation  of  a  desert — there 
in  loneliness  and  hunger,  but  there  for  God ! 

Yes,  blessed  be  His  name,  and  there  for  man, — 
there  to  show  man  how  to  meet  the  enemy  in  all  his 
varied  temptations,  there  to  show  man  how  to  live. 
We  must  not  suppose  for  a  moment  that  our  adora- 
ble Lord  met  the  adversary  as  God  over  all.  True, 
He  was  God,  but  if  it  were  only  as  such  that  He 
stood  in  the  conflict,  it  could  not  afford  any  example 
for  us.  Besides,  it  would  be  needless  to  tell  us  that 
God  was  able  to  vanquish  and  put  to  flight  a  creat- 
ure which  His  own  hand  had  formed.  But  to  see 
One  who  was,  in  every  respect,  a  man,  and  in  all  the 
circumstances  of  humanitj-,  sin  excepted, — to  see 
Him  there  in  weakness,  in  hunger,  standing  amid 
the  consequences  of  man's  fall,  and  to  find  Him  tri- 
umphing completeU'  over  the  terrible  foe,  it  is  this 
which  is  so  full  of  comfort,  consolation,  strength, 
and  encouragement  for  us. 

And  how  did  He  triumph?  This  is  the  grand  and 
all-important  question  for  us, — a  question  demand- 
ing the  most  profound  attention  of  every  member  of 
the  Church  of  God — a  question  the  magnitude  and 
importance  of  which  it  would  be  utterly  impossible 
to  overstate.  How,  then,  did  the  Man  Christ  Jesus 
vanquish  Satan  in  the  wilderness?  Simply  by  the 
Word  of  God.     He  overcame,  not  as  the  almighty 


42  DEUTERONOMY. 

God,  but  as  the  humble,  dependent,  self-emptied, 
and  obedient  Man.  We  have  before  us  the  magnifi- 
cent spectacle  of  a  Man  standing  in  the  presence  of 
the  devil  and  utterly  confounding  him  with  no  other 
weapon  whatsoever  save  the  Word  of  God.  It  was 
not  by  the  display  of  divine  power,  for  that  could  be 
no  model  for  us ;  it  was  simply  with  the  Word  of 
God,  in  His  heart  and  in  His  mouth,  that  the  Second 
Man  confounded  the  terrible  enemy  of  God  and  man. 

And  let  us  carefully  note  that  our  blessed  Lord 
does  not  reason  with  Satan.  He  does  not  appeal  to 
any  facts  connected  with  Himself — facts  with  which 
the  enemy  was  well  acquainted.  He  does  not  say, 
I  know  I  am  the  Son  of  God  ;  the  opened  heavens, 
the  descending  Spirit,  the  Father's  voice,  have  all 
borne  witness  to  the  fact  of  My  being  the  Son  of 
God.  No ;  this  would  not  do ;  it  would  not  and 
could  not  be  an  example  for  us.  The  one  special 
point  for  us  to  seize  and  learn  from  is,  that  our  great 
Exemplar,  when  meeting  all  the  temptations  of  the 
enem}^  used  only  the  weapon  which  we  have  in  our 
possession,  namely,  the  simple,  precious,  written, 
Word  of  God. 

We  sa}',  "all  the  temptations,"  because  in  all  the 
three  instances  our  Lord's  unvarying  reply  is,  ^^ Itis 
loritten. ' '  He  does  not  say,  ' '  I  know" — ' '  I  think  " — 
"I  feel"— "I  believe"  this,  that,  or  the  other;  He 
simply  appeals  to  the  written  Word  of  God — the 
book  of  Deuteronomy  in  particular, — that  ver}^  book 
which  infidels  have  dared  to  insult,  but  which  is 
pre-eminently  the  book  for  every  obedient  man,  in 


CHAPTER    VIII.  43 

the  face  of  total,  universal,  hopeless,  wreck  and  ruin. 

This  is  of  unspeakable  moment  for  us,  beloved 
reader.  It  is  as  though  our  Lord  Christ  had  said  to 
the  adversar}',  "Whether  I  am  the  Son  of  God -or  not 
is  not  now  the  question,  but  how  man  is  to  live,  and 
the  answer  to  this  question  is  only  to  be  found  in 
holy  Scripture ;  and  it  is  to  be  found  there  as  clear 
as  a  sunbeam,  quite  irrespective  of  all  questions 
respecting  Me.  Whoever  I  am,  the  Scripture  is  the 
same:  "man  doth  not  live  by  bread  only,  but  by 
every  word  that  proceedeth  out  of  the  mouth  of  the 
Lord." 

Here  we  have  the  only  true,  the  only  safe,  the 
only  happy  attitude  for  man,  namely,  hanging  in 
earnest  dependence  upon  "every  word  that  proceed- 
eth out  of  the  mouth  of  the  Lord."  Blessed  atti- 
tude !  We  may  well  say  there  is  nothing  like  it  in 
all  this  world.  It  brings  the  soul  into  direct,  living, 
personal  contact  with  the  Lord  Himself,  by  means 
of  His  Word.  It  makes  the  Word  so  absolutely 
essential  to  us,  in  every  thing ;  we  cannot  do  without- 
it.  As  the  natural  life  is  sustained  by  bread,  so  the 
spiritual  life  is  sustained  by  the  Word  of  God.  It 
is  not  merely  going  to  the  Bible  to  find  doctrines 
there,  or  to  have  our  opinions  or  views  confirmed  ;  it 
is  very  much  more  than  this  ;  it  is  going  to  the  Bible 
for  the  staple  commodity  of  life — the  life  of  the  new 
man  ;  it  is  going  there  for  food,  for  light,  for  guid- 
ance, for  comfort,  for  authority,  for  strength — for  all, 
in  short,  that  the  soul  can  possibly  need,  from  first 
to  last. 
4 


44  DEC  TERONOMY. 

And  let  us  specially  note  the  force  and  value  of 
the  expression,  ^^ every  word."  How  fully  it  shows 
that  we  cannot  afford  to  dispense  with  a  single  word 
that  h'as  proceeded  out  of  the  mouth  of  the  Lord. 
We  want  it  all.  We  cannot  tell  the  moment  in 
which  some  exigence  may  present  itself  for  which 
Scripture  has  already  provided.  We  may  not  per- 
haps have  specially  noticed  the  scripture  before,  but 
when  the  difficulty  arises,  if  we  are  in  a  right  con- 
dition of  soul — the  true  posture  of  heart,  the  Spirit 
of  God  will  furnish  us  with  the  needed  scripture, 
and  we  shall  see  a  force,  beaut}',  depth,  and  moral 
adaptation  in  the  passage  which  we  had  never  seen 
before.  Scripture  is  a  divine  and  therefore  exhaust- 
less  treasur3\  in  which  God  has  made  ample  provi- 
sion for  all  the  need  of  His  people,  and  for  each 
believer  in  particular,  right  on  to  the  end.  Hence 
we  should  study  it  all,  ponder  it,  dig  deeply  into  it, 
and  have  it  treasured  up  in  our  hearts,  ready  for  use 
when  the  demand  arises. 

There  is  not  a  sino;le  crisis  occurring  in  the  entire 
history  of  the  Church  of  God,  not  a  single  difficulty 
in  the  entire  path  of  au}^  individual  believer,  from 
beginning  to  end,  which  has  not  been  perfectly 
provided  for  in  the  Bible.  We  have  all  we  want  in 
that  blessed  volume,  and  hence  we  should  be  ever 
seeking  to  make  ourselves  more  and  more  ac- 
quainted with  what  that  volume  contains,  so  as  to 
be  *' thoroughly  furnished"  for  whatever  ma}^  arise, 
whether  it  be  a  temptation  of  the  devil,  an  allure- 
ment of  the  world,  or  a  lust  of  the  flesh ;  or,  on  the 


CHAPTER   VIIT.  45 

other  hand,  for  equipment  for  that  path  of  good 
works  which  God  has  afore  prepared  that  we  should 
walk  in  it. 

And  we  should,  further,  give  special  attention  to 
the  expression,  '-^  Out  of  the  mouth  of  the  Lord.'' 
Tliis  is  unspeakabl}^  precious.  It  brings  the  Lord 
so  very  near  to  us,  and  gives  us  such  a  sense  of  the 
reality  of  feeding  upon  His  every  word — yea,  of 
hanging  upon  it  as  something  absoluteh'  essential  and 
indispensable.  It  sets  forth  the  blessed  fact  that  our 
souls  can  no  more  exist  without  the  Word  than  our 
bodies  could  without  food.  In  a  word,  we  are  taught 
by  this  passage  that  man's  true  position,  his  proper 
attitude,  his  only  place  of  strength,  safety,  rest,  and 
blessing,  is  to  be  found  in  habitual  dependence  upon 
the  Word  of  God. 

This  is  the  life  of  faith  which  we  are  called  to  live 
— the  life  of  dependence — the  life  of  obedience — the 
life  that  Jesus  lived  perfectl}^  That  blessed  One 
would  not  move  a  step,  utter  a  word,  or  do  a  single 
thing  save  by  the  authority  of  the  Word  of  God. 
No  doubt  He  could  have  turned  stone  into  breads 
but  He  had  no  command  from  God  to  do  that ;  and 
inasmuch  as  He  had  no  command,  He  had  no  motive 
for  action.  Hence  Satan's  temptations  were  per- 
fectl}^  powerless.  He  could  do  nothing  with  a  man 
who  would  only  act  on  the  authority  of  the  Word 
of  God. 

And  we  may  also  note,  with  very  much  interest 
and  profit,  that  our  blessed  Lord  does  not  quote 
Scripture  for  the  purpose  of  silencing  the  adversary, 


46  DEUTERONOMY. 

but  simply  as  authority  for  His  position  and  con- 
duct. Here  is  where  we  are  so  apt  to  fail ;  we  do 
not  sufficiently  use  the  precious  Word  of  God  in 
this  way ;  we  quote  it,  at  times,  more  for  victory 
over  the  enemy  than  for  power  and  authority  for  our 
own  souls.  Thus  it  loses  its  power  in  our  hearts. 
We  want  to  use  the  Word  as  a  hungry  man  uses 
bread,  or  as  a  mariner  uses  his  chart  and  his  com- 
pass ;  it  is  that  on  which  we  live,  and  by  which  we 
move  and  act  and  think  and  speak.  Such  it  really 
is,  and  the  more  fully  we  prove  it  to  be  all  this  to  us, 
the  more  we  shall  know  of  its  infinite  preciousness. 
Who  is  it  that  knows  most  of  the  real  value  of  bread  ? 
Is  it  a  chemist?  No  ;  but  a  hungry  man.  A  chemist 
may  analyze  it,  and  discuss  its  component  parts,  but 
a  hungry  man  proves  its  worth.  Who  knows  most 
of  the  real  value  of  a  chart?  is  it  the  teacher  of 
navigation?  No  ;  but  the  mariner  as  he  sails  along 
an  unknown  and  dangerous  coast. 

These  are  but  feeble  figures  to  illustrate  what  the 
Word  of  God  is  to  the  true  Christian.  He  cannot 
do  without  it.  It  is  absolutely  indispensable,  in 
every  relationship  of  life  and  in  every  sphere  of 
action.  His  hidden  life  is  fed  and  sustained  by  it; 
his  practical  life  is  guided  by  it.  In  all  the  scenes 
and  circumstances  of  his  personal  and  domestic  his- 
tor}^  in  the  privacy  of  his  closet,  in  the  bosom  of 
his  family,  in  the  management  of  his  affairs,  he  is 
cast  upon  the  Word  of  God  for  guidance  and 
counsel. 

And  it  never  fails  those  who  simply  cleave  to  it 


CHAPTER    VIII.  47 

and  confide  in  it.  We  may  trust  Scripture  without 
a  single  sliade  of  misgiving.  Go  to  it  wlien  we  will, 
we  shall  always  find  what  we  want.  Are  we  in  sor- 
row? is  the  poor  heart  bereaved,  crushed,  and  des- 
olate? What  can  soothe  and  comfort  us  like  the 
balmy  words  which  the  Holy  Spirit  has  penned  for 
us?  One  sentence  of  holy  Scripture  can  do  more, 
in  the  way  of  comfort  and  consolation,  than  all  the 
letters  of  condolence  that  ever  were  penned  by 
human  hand.  Are  we  discouraged,  faint-hearted, 
and  cast  down?  The  Word  of  God  meets  us  with 
its  bright  and  soul-stirring  assurances.  Are  we 
pressed  by  pinching  poverty  ?  The  Holy  Ghost 
brings  home  to  our  hearts  some  golden  promise  from 
the  page  of  inspiration,  recalling  us  to  Him  who  is 
*'the  Possessor  of  heaven  and  earth,"  and  who,  in 
His  infinite  grace,  has  pledged  Himself  to  "supply 
all  our  need  according  to  His  riches  in  glory  by 
Christ  Jesus."  Are  we  perplexed  and  harassed  by 
the  conflicting  opinions  of  men,  by  the  dogmas  of 
conflicting  schools  of  divinity,  by  religious  and  the- 
ological diflSculties?  A  few  sentences  of  holy  Scrip- 
ture will  pour  in  a  flood  of  divine  light  upon  the 
heart  and  conscience,  and  set  us  at  perfect  rest, 
answering  every  question,  solving  every  diflSculty, 
removing  every  doubt,  chasing  away  every  cloud, 
giving  us  to  know  the  mind  of  God,  putting  an  end 
to  conflicting  opinions  by  the  one  divinely  competent 
authority. 

What  a  boon,  therefore,  is  holy  Scripture!    What 
a  precious  treasure  we  possess  in  the  Word  of  God ! 


48  DEUTERONOMY. 

How  we  should  bless  His  holy  name  for  having 
given  it  to  us !  Yes  ;  and  bless  Him,  too,  for  every 
thing  that  tends  to  make  us  more  fully  acquainted 
with  the  depth,  fullness,  and  power  of  those  words 
of  our  chapter,  *'Man  shall  not  live  by  bread  only, 
but  by  every  word  that  proceedeth  out  of  the  mouth 
of  the  Lord  doth  man  live." 

Truly  precious  are  these  words  to  the  heart  of  the 
believer !  And  hardly  less  so  are  those  that  follow, 
in  which  the  beloved  and  revered  lawgiver  refers, 
with  touching  sweetness,  to  Jehovah's  tender  care 
throughout  the  whole  of  Israel's  desert-wanderings. 
''Thy  raiment,"  he  sa}  s,  "waxed  not  old  upon  thee, 
neither  did  thy  foot  swell,  these  forty  jears." 

What  marvelous  grace  shines  out  in  these  words ! 
Only  think,  reader,  of  Jehovah  looking  after  His 
people  in  such  a  manner,  to  see  that  their  garments 
should  not  wax  old  or  their  foot  swell !  He  not  only 
fed  them,  but  clothed  them  and  cared  for  them  in 
every  way.  He  even  stooped  to  look  after  their  feet, 
that  the  sand  of  the  desert  might  not  injure  them. 
Thus,  for  forty  3'ears,  did  He  watch  over  them,  with 
all  the  exquisite  tenderness  of  a  father's  heart. 
What  will  not  love  undertake  to  do  for  its  object? 
Jehovah  had  set  His  love  upon  His  people,  and  this 
one  blessed  fact  secured  every  thing  for  them,  had 
they  only  understood  it.  There  was  not  a  single 
thing  within  the  range  of  Israel's  necessities,  from 
Egypt  to  Canaan,  which  was  not  secured  to  them 
and  included  in  the  fact  that  Jehovah  had  under- 
taken to  do  for  them.      With  infinite  love  and  al- 


CHAPTER    VIII.  49 

mighty  power  on  their  side,  what  could  be  lacking? 

But  then,  as  we  know,  love  clothes  itself  in 
various  forms.  It  has  something  more  to  do  than 
to  provide  food  and  raiment  for  its  objects.  It  has 
not  only  to  take  account  of  their  physical  but  also 
of  their  moral  and  spiritual  wants.  Of  this  the  law- 
giver does  not  fail  to  remind  the  people.  "Thou 
shalt  also  consider,"  he  says,  "iu  thine  heart'' — the 
only  true  and  effective  way  to  consider — "that,  as 
a  man  chasteneth  his  son,  so  the  Lord  thy  God 
chasteneth  thee." 

Now,  we  do  not  like  chastening;  it  is  not  joj'ous, 
but  grievous.  It  is  all  very  well  for  a  son  to  receive 
food  and  raiment  from  a  father's  hand,  and  to  have 
all  his  comforts  provided  by  a  father's  thoughtful 
love,  but  he  does  not  like  to  see  him  taking  down 
the  rod.  And  3'et  that  dreaded  rod  ma}^  be  the  very 
best  thing  for  the  son  ;  it  may  do  for  him  what  no 
material  benefits  or  earthly  blessings  could  effect, — 
it  may  correct  some  bad  habit,  or  deliver  him  from 
some  wrong  tendenc}',  or  save  him  from  some  evil 
influence,  and  thus  prove  a  great  moral  and  spiritual 
blessing  for  which  he  shall  have  to  be  forever  thank- 
ful. The  grand  point  for  the  son  is,  to  see  a  father's 
love  and  care  in  the  discipline  and  chastening  just 
as  distinctly  as  in  the  various  material  benefits  which 
strew  his  path  from  day  to  day. 

Here  is  precisely  where  we  so  signall^^  fail  in 
reference  to  the  disciplinary  dealings  of  our  Father. 
We  rejoice  in  His  benefits  and  blessings ;  we  are 
filled  with  praise   and    thankfulness  as  we  receive. 


50  DEUTERONOMY. 

day  by  day,  from  His  liberal  hand,  the  rich  supply 
of  all  our  need  ;■  we  delight  to  dwell  upon  His  mar- 
velous interposition  on  our  behalf  in  times  of  press- 
ure and  difficulty  ;  it  is  a  most  precious  exercise  to 
look  back  over  the  path  by  which  His  good  hand 
has  led  us,  and  mark  those  "Ebenezers"  which  tell 
of  gracious  help  supplied  all  along  the  road. 

All  this  is  very  good  and  very  right  and  very  pre- 
cious, but  then  there  is  a  great  danger  of  our  resting 
in  the  mercies,  the  blessings,  and  the  benefits  which 
flow,  in  such  rich  profusion,  from  our  Father's  loving 
heart  and  liberal  hand.  We  are  apt  to  rest  in  these 
things,  and  say  wilh  the  Psalmist,  "In  my  prosperity 
I  said,  'I  shall  never  be  moved.  Lord,  by  Thy  favor 
Thou  hast  made  my  mountain  to  stand  strong.'" 
True,  it  is  "by  Thy  favor,"  but  yet  we  are  prone  to 
be  occupied  with  our  mountain  and  our  prosperity  ; 
we  allow  these  things  to  come  in  between  our  hearts 
and  the  Lord,  and  thus  they  become  a  snare  to  us. 
Hence  the  need  of  chastening.  Our  Father,  in  His 
faithful  love  and  care,  is  watching  over  us  ;  He  sees 
the  danger  and  He  sends  trial,  in  one  shape  or 
another.  Perhaps  a  telegram  comes  announcing 
the  death  of  a  beloved  child,  or  the  crash  of  a  bank 
involving  the  loss  of  our  earthly  all ;  or,  it  may  be, 
we  are  laid  on  a  bed  of  pain  and  sickness,  or  called 
to  watch  by  the  sick  bed  of  a  beloved  relative. 

In  a  word,  we  are  called  to  wade  through  deep 
waters  which  seem,  to  our  poor,  feeble,  coward 
hearts,  absolutely  overwhelming.  The  enemy  sug- 
gests  the   question,   Is   this   love?    Faith  replies, 


CHAPTER    VIII.  51 

without  hesitation  and  without  reserve,  Yes  ;  it  is 
all  love — perfect  love ;  the  death  of  the  child,  the 
loss  of  the  property,  the  long,  heav}',  painfid  illness, 
all  the  sorrow,  all  the  pressure,  all  the  exercise,  the 
deep  waters  and  dark  shadows — all,  all  is  love — 
perfect  love  and  unerring  wisdom.  I  feel  assured  of 
it,  even  now ;  I  do  not  wait  to  know  it  by  and  by, 
when  I  shall  look  back  on  the  path  from  amid  the  full 
light  of  the  glory ;  I  know  it  now,  and  delight  to 
own  it  to  the  praise  of  that  infinite  grace  which  has 
taken  me  up  from  the  depth  of  my  ruin,  and  charged 
itself  with  all  that  concerns  me,  and  which  deigns  to 
occupy  itself  with  my  very  failures,  follies,  and  sins, 
in  order  to  deliver  me  from  them,  and  to  make  me  a 
partaker  of  divine  holiness,  and  conform  me  to  the 
image  of  that  blessed  One  who  "loved  Me  and  gave 
Himself  for  me." 

Christian  reader,  this  is  the  way  to  answer  Satan, 
and  to  hush  the  dark  reasonings  which  may  spring 
up  in  our  hearts.  We  must  always  justify  God. 
We  must  look  at  all  His  disciplinary  dealings  in  the 
light  of  His  love.  ' '  Thou  shalt  also  consider  in  thine 
heart  that,  as  a  man  chasteneth  Jiis  son,  so  the  Lord 
thy  God  chasteneth  thee."  Most  surely  we  should 
not  like  to  be  without  the  blessed  pledge  and  proof 
of  sonship.  "3/?/  son,  despise  not  thou  the  chasten- 
ing of  the  Lord,  nor  faint  when  thou  art  rebuked  of 
Him ;  for  idiom  the  Lord  lovetli  lie  chasteneth,  and 
scourgeth  every  son  whom  He  receiveth.  If  ye 
endure  chastening,  God  dealeth  willi  you  as  with 
sons ;  for  what  son  is  he  whom  the  father  chasteneth 


52  DEUTERONOMY. 

not?  But  it'  ye  be  without  chastisement,  whereof 
all  are  partakers,  then  are  ye  bastards,  and  not 
sons.  Furthermore,  we  have  had  fathers  of  our  flesh 
which  corrected  us,  and  we  gave  them  reverence ; 
shall  we  not  much  rather  be  in  subjection  to  the 
Father  of  spirits,  and  live?  For  they  verily  for  a 
few  days  chastened  us  after  their  own  pleasure  ;  but 
He  for  our  profit,  that  we  might  be  partakers  of  His 
holiness.  Now,  no  chastening  for  the  present  seem- 
elh  to  be  jo3'ous,  but  grievous  ;  nevertheless,  after- 
ward it  yieldeth  the  peaceable  fruit  of  righteousness 
unto  them  which  are  exercised  thereby.  Wherefore 
lift  up  the  hands  which  hang  down,  and  the  feeble 
knees ;  and  make  straight  paths  for  your  feet,  lest 
that  which  is  lame  be  turned  out  of  the  way ;  but 
let  it  rather  be  healed."  (Heb.  xii.  5-13.) 

It  is  at  once  interesting  and  profitable  to  mark 
the  way  in  which  Moses  presses  upon  the  congrega- 
tion the  varied  motives  of  obedience  arising  from 
the  past,  the  present,  and  the  future.  Every  thing 
is  brought  to  bear  upon  them  to  quicken  and  deepen 
their  sense  of  Jehovah's  claims  upon  them.  They 
were  to  ' '  remember ' '  the  past,  they  were  to  ' '  con- 
sider" the  present,  and  they  were  to  anticipate  the 
future ;  and  all  this  was  to  act  on  their  hearts,  and 
lead  them  forth  in  holy  obedience  to  that  blessed 
and  gracious  One  who  had  done,  who  was  doing, 
and  who  would  do  such  great  things  for  them. 

The  thoughtful  reader  can  hardly  fail  to  observe 
in  this  constant  presentation  of  moral  motives  a 
marked  feature  of  this  lovely  book  of  Deuteronomy, 


CHAPTER    VIII.  53 

and  a  striking  proof  that  it  is  no  mere  attempt  at  a 
repetition  of  Avliat  we  have  in  Exodus ;  but,  on  the 
contrary,  that  our  book  has  a  province,  a  range,  a 
scope,  and  design  entirely  its  own.  To  speak  of 
mere  repetition  is  absurd  ;  to  speak  of  contradiction 
is  impious. 

"Therefore  thou  shalt  keep  the  commandments  of 
the  Lord  thy  God,  to  walk  in  His  ways,  and  to  fear 
Him."  The  word  "therefore"  had  a  retrospective 
and  prospective  force.  It  was  designed  to  lead  the 
heart  back  over  the  past  dealings  of  Jehovah,  and 
forward  into  the  future.  They  were  to  think  of  the 
marvelous  history  of  those  forty  jears  in  the  desert, 
— the  teaching,  the  humbling,  the  proving,  the  watch- 
ful care,  the  gracious  ministry,  the  full  supply  of  all 
their  need,  the  manna  from  heaven,  the  stream  from 
the  smitten  rock,  the  care  of  their  garments,  and  of 
their  very  feet,  the  wholesome  discipline  for  their 
moral  good.  What  powerful  moral  motives  were 
here  for  Israel's  obedience ! 

But  this  was  not  all:  they  were  to  look  forward 
into  the  future ;  they  were  to  anticipate  the  bright 
prospect  which  lay  before  them  ;  they  were  to  find 
in  the  future,  as  well  as  in  the  past  and  the  present, 
the  solid  basis  of  Jehovah's  claims  upon  their  rev- 
erent and  whole-hearted  obedience. 

"For  the  Lord  thy  God  bringeth  thee  into  a  good 
land,  a  land  of  brooks  of  water,  of  fountains  and 
depths  that  spring  out  of  valleys  and  hills ;  a  land 
of  wheat,  and  barley,  and  vines,  and  fig-trees,  and 
pomegranates,  a  land  of  oil  olive,  and  honey  ;  a  land 


54  DEUTERONOMY. 

wherein  thou  shalt  eat  bread  without  scarceness, 
thou  shalt  not  lack  any  thing  in  it ;  a  land  whose 
stones  are  iron,  and  out  of  whose  hills  thou  mayest 
dig  brass." 

How  fair  was  the  prospect !  how  bright  the  vision ! 
How  marked  the  contrast  to  the  Egypt  behind  them 
and  the  wilderness  through  which  they  had  passed ! 
The  Lord's  land  lay  before  them  in  all  its  beauty 
and  verdure,  its  vine-clad  hills  and  honeyed  plains, 
its  gushing  fountains  and  flowing  streams.  How 
refreshing  the  thought  of  the  vine,  the  fig-tree,  the 
pomegranate,  and  the  olive  !  How  different  from  the 
leeks,  onions,  and  garlic  of  Egypt !  Yes,  all  so 
different !  It  was  the  Lord's  own  land :  this  was 
enough.  It  produced  and  contained  all  they  could 
possibly  want.  Above  its  surface,  rich  profusion ; 
below,  untold  wealth — exhaustless  treasure. 

What  a  prospect !  How  the  faithful  Israelite 
would  long  to  enter  upon  it! — long  to  exchange  the 
sand  of  the  desert  for  that  bright  inheritance !  True, 
the  desert  had  its  deep  and  blessed  experiences,  its 
holy  lessons,  its  precious  memories  ;  there  they  had 
known  Jehovah  in  a  way  they  could  not  know  Him 
even  in  Canaan  ; — all  this  was  quite  true,  and  we  can 
fully  understand  it;  but  still  the  wilderness  was 
not  Canaan,  and  every  true  Israelite  would  long  to 
set  his  foot  on  the  land  of  promise,  and  truly  we 
may  say  that  Moses  presents  the  land,  in  the  passage 
just  quoted,  in  a  way  eminently  calculated  to  attract 
the  heart.  "A  land,"  he  says,  "wherein  thou  shalt 
eat  bread  without  scarceness,  tliou  shalt  not  lack  any 


CHAPTER    VIII.  55 

thing  in  it."  What  more  could  be  said?  Here  was 
the  grand  fact  in  reference  to  that  good  land  into 
which  the  hand  of  covenant-love  was  about  to  intro- 
duce them.  All  their  wants  would  be  divinely  met. 
Hunger  and  thirst  should  never  be  known  there. 
Health  and  plenty,  joy  and  gladness,  peace  and 
blessing,  were  to  be  the  assured  portion  of  the  Israel 
of  God  in  that  fair  inheritance  upon  which  they 
were  about  to  enter.  Every  enemy  was  to  be  sub- 
dued ;  every  obstacle  swept  away;  *'the  pleasant 
land"  was  to  pour  forth  its  treasures  for  their  use  ; 
watered  continually  by  heaven's  rain,  and  warmed 
by  its  sunlight,  it  was  to  bring  forth,  in  rich  abund- 
ance, all  that  the  heart  could  desire. 

What  a  land !  what  an  inheritance !  what  a  home  ! 
Of  course,  we  are  looking  at  it  now  from  a  divine 
stand-point — looking  at  it  according  to  what  it  was 
in  the  mind  of  God,  and  what  it  shall  most  assur- 
edly be  to  Israel  during  that  bright  millennial  age 
which  lies  before  them.  We  should  have  but  a  very 
poor  idea  indeed  of  the  Lord's  land  were  we  to  think 
of  it  merely  as  possessed  by  Israel  in  the  past,  even 
in  the  very  brightest  days  of  its  history,  as  it  ap- 
peared amid  the  splendors  of  Solomon's  reign.  We 
must  look  onward  to  "the  times  of  the  restitution 
of  all  things,"  in  order  to  have  any  thing  like  a  true 
idea  of  what  the  land  of  Canaan  will  yet  be  to  the 
Israel  of  God. 

Now,  Moses  speaks  of  the  land  according  to  the 
divine  idea  of  it.  He  presents  it  as  given  by  God, 
and  not  as  possessed  by  Israel.     This  makes  all  the 


56  DEUTEKONOMT. 

difference.  According  to  his  charming  description, 
there  was  neither  enemy  nor  evil  occurrent :  nothing 
but  fruitfulness  and  blessing  fmm  end  to  end.  That 
is  what  it  would  have  been,  that  is  what  it  should 
have  been,  and  that  is  what  it  shall  be,  by  and  by, 
to  the  seed  of  Abraham,  in  pursuance  of  the  cove- 
nant made  with  their  fathers — the  new,  the  everlast- 
ing covenant,  founded  on  the  sovereign  grace  of  God, 
and  ratified  by  the  blood  of  the  cross.  No  power  of 
earth  or  hell  can  hinder  the  purpose  or  the  promise 
of  God.  ''Hath  He  said,  and  shall  He  not  do  it?'* 
God  will  make  good,  to  the  letter,  every  word,  spite 
of  all  the  enemy's  opposition  and  the  lamentable 
failure  of  His  people.  Though  Abraham's  seed 
have  utterly  failed  under  law  and  under  government, 
yet  Abraham's  God  will  give  grace  and  glory'  for 
His  gifts  and  calling  are  without  repentance. 

Moses  fully  understood  all  this.  He  knew  how  it 
would  turn  out  with  those  who  stood  before  him,  and 
with  their  children  after  them,  for  many  generations  ; 
and  he  looked  forward  into  that  bright  future  in 
which  a  covenant-God  would  displa}*,  in  the  view  of 
all  created  intelligences,  the  triumphs  of  His  grace 
in  His  dealings  with  the  seed  of  Abraham  His  friend. 

Meanwhile,  however,  the  faithful  servant  of  Jeho- 
vah, true  to  the  object  before  his  mind,  in  all  those 
marvelous  discourses  in  the  opening  of  our  book, 
proceeds  to  unfold  to  the  congregation  the  truth  as 
to  their  mode  of  acting  in  the  good  land  on  which 
they  were  about  to  plant  their  foot.  As  he  had 
spoken  of  the  past  and  of  the  present,  so  would  he 


CHAPTER    VIII.  57 

make  use  of  the  future  ;  he  would  turn  all  to  account 
in  his  holy  etfort  to  urge  upon  the  people  their  ob- 
vious, bounden  duty  to  that  blessed  One  who  had 
so  graciously  and  tenderly  cared  for  them  all  their 
journey  through,  and  who  was  about  to  bring  them 
in  and  plant  them  in  the  mountain  of  His  inherit- 
ance. Let  us  hearken  to  his  touching  and  powerful 
exhortations. 

''When  thou  hast  eaten  and  art  full,  then  thou 
shalt  bless  the  Lord  thy  God  for  the  good  land  which 
He  has  given  thee."  How  simple!  how  lovel}'! 
how  morally  suitable  !  Filled  with  the  fruit  of 
Jehovah's  goodness,  they  were  to  bless  and  praise 
His  holy  name.  He  delights  to  surround  Himself 
with  hearts  filled  to  overflowing  with  the  sweet 
sense  of  His  goodness,  and  pouring  forth  songs  of 
praise  and  thanksgiving.  He  inhabits  the  praises  of 
His  people.  He  saj's,  "Whoso  oifereth  praise  glori- 
fieth  Me."  The  feeblest  note  of  praise  from  a 
grateful  heart  ascends  as  fragrant  incense  to  the 
throne  and  to  the  heart  of  God. 

Let  us  remember  this,  beloved  reader.  It  is  as 
true  for  us,  most  surely,  as  it  was  for  Israel,  that 
praise  is  comely.  Our  grand  primar}^  business  is  to 
praise  the  Lord.  Our  every  breath  should  be  a 
halleluiah.  It  is  to  this  blessed  and  most  sacred 
exercise  the  Holy  Ghost  exhorts  us,  in  manifold 
places.  *'  By  Him  therefore  let  us  offer  the  sacrifice 
of  praise  to  God  continually,  that  is,  the  fruit  of  our 
lips  giving  thanks  to  His  name."  We  should  ever 
remember  that  nothinor  so  gratifies   the  heart  and 


58  DEUTERONOMY. 

glorifies  the  name  of  our  God  as  a  thankful,  wor- 
shiping spirit  on  the  part  of  His  people.  It  is  well 
to  do  good  and  communicate, — God  is  well  pleased 
with  such  sacrifices ;  it  is  our  high  privilege,  while 
we  have  opportunit}-,  to  do  good  unto  all  men,  and 
especially  unto  them  who  are  of  the  household  of 
faith ;  we  are  called  to  be  channels  of  blessing  be- 
tween the  loving  heart  of  our  Father  and  every 
form  of  human  need  that  comes  before  us  in  our 
daily  path  ; — all  this  is  most  blessedly  true,  but  we 
must  never  forget  that  the  very  highest  place  is  as- 
signed to  praise.  It  is  this  which  shall  employ  our 
ransomed  powers  throughout  the  golden  ages  of 
eternit}',  when  the  sacrifices  of  active  benevolence 
shall  no  longer  be  needed. 

But  the  faithful  lawgiver  knew  but  too  well  the 
sad  proneness  of  the  human  heart  to  forget  all  this — 
to  lose  sight  of  the  gracious  Giver,  and  rest  in  His 
gifts ;  hence  he  addresses  the  following  admonitory 
words  to  the  congregation — wholesome  words,  trul}', 
for  them  and  for  us.  May  we  bend  our  ears  and 
our  hearts  to  them,  in  holy  reverence  and  teachable- 
ness of  spirit. 

"Beware  that  thou  forget  not  the  Lord  thy  God, 
in  not  keeping  His  commandments,  and  His  judg- 
ments, and  His  statutes,  which  I  command  thee  this 
day.  Lest  ichen  thou  hast  eaten  and  art  full.,  and 
hast  built  goodly  houses,  and  dwelt  therein  ;  and 
when  thy  herds  and  thy  flocks  multiph^,  and  thy 
silver  and  thy  gold  is  multiplied,  and  all  that  thou 
hast  is  multiplied  ;  then  thine  heart  be  lifted  up,  and 


CHAPTER    VIII.  59 

thou  forget  the  Lord  th}^  God,  which  brought  thee 
forth  out  of  the  land  of  Egypt,  from  the  house  of 
bondage  ;  who  led  thee  through  that  great  and  ter- 
rible wilderness,  wherein  were  fiery  serpents,  and 
scorpions,  and  drought,  where  there  was  no  water ; 
who  brought  thee  forth  water  out  of  the  rock  of  flint ; 
who  fed  thee  in  the  wilderness  with  manna,  which 
thy  fathers  knew  not,  that  He  might  humble  thee, 
and  that  He  might  prove  thee,  to  do  thee  good  at  thy 
latter  end;  and  thou  savin  thine  heart.  My  power 
and  the  might  of  mine  hand  hath  gotten  me  this 
wealth.  But  thou  shalt  remember  the  Lord  thy 
God ;  for  it  is  He  that  giveth  thee  power  to  get 
wealth,  that  He  may  establish  His  covenant  which 
He  sware  unto  thy  fathers,  as  it  is  this  day.  And  it 
shall  be,  if  thou  do  at  all  forget  the  Lord  thy  God, 
and  walk  after  other  gods,  and  serve  them,  and  wor- 
ship them,  I  testify  against  you  this  day  that  )'e 
shall  surely  perish.  As  the  nations  which  the  Lord 
destroyeth  before  your  face,  so  shall  ye  perish,  he- 
cause  ye  would  not  he  ohedient  unto  the  voice  of  the 
Lord  your  God.''  (Ver.  11-20.) 

Here  is  something  for  us  to  ponder  deeply.  It 
has  most  assuredly  a  voice  for  us,  as  it  had  for 
Israel.  We  may  perhaps  feel  disposed  to  marvel 
at  the  frequent  reiteration  of  the  note  of  warning 
and  admonition,  the  constant  appeals  to  the  heart 
and  conscience  of  the  people  as  to  their  bounden 
dut}'  to  obey  in  all  things  the  word  of  God,  the 
recurrence  again  and  again  to  those  grand  soul- 
stirrim?  facts  connected  with  their  deliverance  out 


60  DEUTERONOMY. 

of  Eg3'pt  and  their  journey  throiigli  the  wilderness. 

But  wherefore  should  we  marvel  ?  In  the  first 
place,  do  w'e  not  deeply  feel  and  fully  admit  our  own 
urgent  need  of  warning,  admonition,  and  exhorta- 
tion ?  Bo  we  not  need  line  upon  line,  precept  upon 
precept,  and  that  continually  ?  Are  we  not  prone  to 
forget  the  Lord  our  God — to  rest  in  His  gifts  instead 
of  Himself  ?  Alas  !  alas !  we  cannot  deny  it.  We 
rest  in  the  stream,  instead  of  getting  up  to  the 
Fountain ;  w^e  turn  the  very  mercies,  blessings,  and 
benefits  which  strew  our  path  in  rich  profusion  into 
an  occasion  of  self-complacency  and  gratulation, 
instead  of  finding  in  them  the  blessed  ground  of 
continual  praise  and  thanksgiving. 

And  then,  as  to  those  great  facts  of  which  Moses 
so  continually  reminds  the  people,  could  they  ever 
lose  their  moral  weight,  power,  or  preciousness  ? 
Surely  not.  Israel  might  forget  and  fail  to  appre- 
ciate those  facts,  but  the  facts  remained  the  same. 
The  terrible  plagues  of  Egypt,  the  night  of  the 
passover,  their  deliverance  from  the  land  of  dark- 
ness, bondage,  and  degradation,  their  marvelous 
passage  through  the  Red  Sea,  the  descent  of  that 
mysterious  food  from  heaven  morning  by  morning, 
the  refreshing  stream  gushing  forth  from  the  flinty 
rock, — how  could  such  facts  as  these  ever  lose  their 
power  over  a  heart  possessing  a  spark  of  genuine 
love  to  God  ?  and  why  should  w^e  wonder  to  find 
Moses  again  and  again  appealing  to  them  and  using 
them  as  a  most  powerful  lever  wherewith  to  move 
the  hearts  of  the  people  ?     Moses  felt  the  mighty 


CHAPTER    VIII.  61 

moral  influence  of  these  things  himself,  and  he 
would  fain  lead  others  to  feel  it  also.  To  him,  they 
were  precious  he^'ond  expression,  and  he  longed  to 
make  his  brethren  feel  their  preciousness  as  well  as 
himself.  It  was  his  one  object  to  set  before  them, 
in  every  possible  wa}',  the  powerful  claims  of  Jeho- 
vah upon  their  hearty  and  unreserved  obedience. 

This,  reader,  will  account  for  what  might,  to  an 
unspiritual,  unintelligent,  cursory  reader,  seem  the 
too  frequent  recurrence  to  the  scenes  of  the  past  in 
those  wonderful  discourses  of  Moses.  We  are  re- 
minded, as  we  read  them,  of  the  lovely  words  of 
Peter,  in  his  second  epistle, — "Wherefore  I  will  not 
be  negligent  to  put  you  always  in  remembrance  of 
these  things^  though  ye  know  them,  and  be  estab- 
lished in  the  present  truth.  Yea,  I  think  it  meet, 
as  long  as  I  am  in  this  tabernacle,  to  stir  you  up^  by 
putting  yo\i  in  remembrance  ;  knowing  that  shortly  I 
must  put  off  this  my  tabernacle,  even  as  our  Lord 
Jesus  Christ  hath  showed  me.  Moreover,  I  will 
endeavor  that  3^e  may  be  able,  after  my  decease, 
to  have  these  things  always  in  remembrance.'" 
(Chap.  i.   12-15.) 

How  striking  the  unity  of  spirit  and  purpose  in 
these  two  beloved  and  venerable  servants  of  God  ! 
Both  the  one  and  the  other  felt  the  tendenc}^  of  the 
poor  human  heart  to  forget  the  things  of  God,  of 
heaven,  and  of  eternit}',  and  the}'  felt  the  supreme 
importance  and  infinite  value  of  the  things  of  which 
they  spoke  ;  hence  their  earnest  desire  to  keep  them 
continually  before  the  hearts  and  abidingly  in  the 


62  DEUTERONOMY. 

remembrance  of  the  Lord's  beloved  people.  Un- 
believing, restless  nature  might  say  to  Moses,  or  to 
Peter,  Have  j-ou  nothing  new  to  tell  ns  ?  Why  are 
you  perpetually  dwelling  on  the  same  old  themes  ? 
We  know  all  you  have  got  to  say  ;  we  have  heard  it 
again  and  again.  Why  not  strike  out  into  some  new 
field  of  thought  ?  Would  it  not  be  well  to  try  and 
keep  abreast  of  the  science  of  the  day  ?  If  we  keep 
perpetually  moping  over  those  antiquated  themes, 
we  shall  be  left  stranded  on  the  bank,  while  the 
stream  of  civilization  rushes  on.  Pray  give  us 
something  new. 

Thus  might  the  poor  unbelieving  mind  —  the 
worldly  heart  reason,  but  faith  knows  the  answer 
to  all  such  miserable  suggestions.  We  can  well 
believe  that  both  Moses  and  Peter  would  have  made 
short  work  with  all  such  reasonings.  And  so  should 
we.  We  know  whence  they  emanate,  whither  they 
tend,  and  what  they  are  worth  ;  and  we  should  have, 
if  not  on  our  lips,  at  least  deep  down  in  our  hearts, 
a  ready  answer — an  answer  perfectly  satisfactory  to 
us,  however  contemptible  it  may  seem  to  the  men  of 
this  world.  Could  a  true  Israelite  ever  tire  of  hear- 
ing of  what  the  Lord  had  done  for  him,  in  Egypt,  in 
the  Red  Sea,  and  in  the  wilderness  ?  Never  !  Such 
themes  would  be  ever  fresh,  ever  welcome  to  his 
heart.  And  just  so  with  the  Christian.  Can  he  ever 
tire  of  the  cross  and  all  the  grand  and  glorious 
realities  that  cluster  around  it  ?  can  he  ever  tiie  of 
Christ,  His  peerless  glories  and  unsearchable  riches. 
His  Person,  His  work.  His  offices  ?     Never  !     No, 


CHAPTER    YIII.  63 

never,  throughout  the  bright  ages  of  eternil}-.  Does 
he  crave  any  thing  new?  Can  science  improve  upon 
Christ  ?  can  human  learning  add  auglit  to  the  great 
m3'stery  of  godUness,  which  has  for  its  foundation 
God  manifest  in  the  flesh,  and  for  its  top-stone  a 
Man  glorified  in  heaven  ?  can  we  ever  get  beyond 
this  ?  No,  reader,  we  could  not  if  we  would,  and 
we  would  not  if  we  could. 

And  even  were  we,  for  a  moment,  to  take  a  lower 
range,  and  look  at  the  works  of  God  in  creation  ;  do 
we  ever  tire  of  the  sun  ?  He  is  not  new ;  he  has 
been  pouring  his  beams  upon  this  world  for  well-nigh 
six  thousand  3'ears,  and  yet  those  beams  are  as  fresh 
and  as  welcome  to-day  as  they  were  when  first 
created.  Do  we  ever  tire  of  the  sea  ?  It  is  not 
new  ;  its  tide  has  been  ebbing  and  flowing  for  nearly 
six  thousand  j-ears,  but  its  waves  are  as  fresh  and 
as  welcome  on  our  shores  as  ever.  True,  the  sun  is 
often  too  dazzling  to  man's  feeble  vision,  and  the 
sea  often  swallows  up,  in  a  moment,  man's  boasted 
works  ;  but  3'et  the  sun  and  the  sea  never  lose  their 
power,  their  freshness,  their  charm.  Do  we  ever 
tire  of  the  dew-drops  that  fall  in  refreshing  virtue 
upon  our  gardens  and  fields  ?  do  we  ever  tire  of  the 
perfume  that  emanates  from  our  hedge-rows  ?  do 
we  ever  tire  of  the  notes  of  the  nightingale  and  the 
thrush  ?  And  what  are  all  these  when  compared 
with  the  glories  which  cluster  around  the  Person 
and  the  cross  of  Christ  ?  what  are  they  when  put 
in  contrast  with  the  grand  realities  of  that  eternity 
which  is  before  us  ? 


64  DEUTERONOMY. 

Reader,  let  us  beware  how  we  listen  to  such  sug- 
gestions, whether  they  come  from  without  or  spring 
from  the  depths  of  our  own  evil  hearts,  lest  we  be 
found,  like  Israel  after  the  flesh,  loathing  the  heav- 
enly Manna  and  despising  the  pleasant  land  ;  or  like 
Demas,  who  forsook  the  blessed  apostle,  having 
loved  this  present  age ;  or  like  those  of  whom  we 
read  in  the  sixth  of  John,  who,  offended  by  our 
Lord's  close  and  pointed  teaching,  "went  back,  and 
walked  no  more  with  Him."  May  the  Lord  keep 
our  hearts  true  to  Himself,  and  fresh  and  fervent  in 
His  blessed  cause,  till  He  come. 


CHAPTER   IX. 

^^TTEAR,  O  Israel:  Thou  art  to  pass  over  Jordan 
J-L  this  day,  to  go  in  to  possess  nations  greater 
and  mightier  than  thyself,  cities  great  and  fenced  up 
to  heaven,  a  people  great  and  tall,  the  children  of 
the  Anakims,  whom  thou  knowest,  and  of  whom 
thou  hast  heard  sa}',  'Who  can  stand  before  the 
children  of  Anak!'"  (Ver.  1,  2.) 

This  chapter  opens  with  the  same  grand  Deuter- 
onomic  sentence,  "^ea?*,  O  Israel."  This,  we  ma}' 
saj',  is  the  ke3'-note  of  this  most  blessed  book,  and 
especially  of  those  opening  discourses  which  have 
been  engaging  our  attention.  But  the  chapter  which 
now  lies  open  before  us  presents  subjects  of  im- 
mense weight  and  importance.     In  the  first  place, 


CHAPTER    IX.  65 

the  lawgiver  sets  before  the  congregation,  in  terms 
of  deep  solemnity,  that  which  lay  before  them  in 
their  entrance  upon  the  land.  He  does  not  hide 
from  them  the  fact  that  there  were  serious  difficulties 
and  formidable  enemies  to  be  encountered.  This  he 
does,  we  need  hardly  say,  not  to  discourage  their 
hearts,  but  that  they  might  be  forewarned,  fore- 
armed, and  prepared.  What  that  preparation  was 
we  shall  see  presently ;  but  the  faithful  servant  of 
God  felt  the  rightness,  yea,  the  urgent  need  of  put- 
ting the  true  state  of  the  case  before  his  brethren. 

There  are  two  ways  of  looking  at  difficulties  ;  we 
may  look  at  them  from  a  human  stand-point,  or  from 
a  divine  one ;  we  may  look  at  them  in  a  spirit  of 
unbelief,  or  we  may  look  at  them  in  the  calmness 
and  quietness  of  confidence  in  the  living  God.  We 
have  an  instance  of  the  former  in  the  report  of  the 
unbelieving  spies  in  Numbers  xiii ;  we  have  an  in- 
stance of  the  latter  in  the  opening  of  our  present 
chapter. 

It  is  not  the  province,  nor  the  path,  of  faith  to  deny 
that  there  are  difficulties  to  be  encountered  by  the 
people  of  God ;  it  would  be  the  height  of  folly  to  do 
so,  inasmuch  as  there  are  difficulties,  and  it  would  be 
but  fool-hardiness,  fanaticism,  or  fleshly  enthusiasm 
to  deny  it.  It  is  always  well  for  people  to  know 
what  they  are  about,  and  not  to  rush  blindly  into  a 
path  for  which  they  are  not  prepared.  An  unbe- 
lieving sluggard  may  sa}'.  There  is  a  lion  in  the 
way ;  a  blind  enthusiast  may  say,  There  is  no  such 
thing ;  the  true  man  of  faith  will  say,  Though  there 


66  DEUTERONOMY. 

were  a  thousand  lions  in  the  way,  God  can  soon 
dispose  of  them. 

But,  as  a  great  practical  principle  of  general  ap- 
plication, it  is  very  important  for  all  the  Lord's 
people  to  consider,  deeply  and  calmly,  what  they  are 
about,  ere  they  enter  upon  any  particular  path  of 
service  or  line  of  action.  If  this  were  more  attended 
to,  we  should  not  witness  so  many  moral  and  spirit- 
ual wrecks  around  us.  What  mean  those  most 
solemn,  searching,  and  testing  words  addressed  by 
our  blessed  Lord  to  the  multitudes  that  thronged 
around  Him  in  Luke  xiv? — "He  turned  and  said  to 
them,  'If  any  man  come  to  3Ie,  and  hate  not  his 
father  and  mother,  his  wife  and  children,  and  breth- 
ren and  sisters,  3^ea,  and  his  own  life  also,  he  cannot 
be  My  disciple.  And  whosoever  doth  not  bear  his 
cross,  and  come  after  Me,  cannot  be  My  disciple. 
For  which  of  3^ou,  intending  to  build  a  tower,  sitteth 
not  down  first,  and  counteth  the  cost,  whether  he 
have  sufficient  to  finish  it?  lest  hapl}',  after  he  hath 
laid  the  foundation,  and  is  not  able  to  finish  it,  all 
that  behold  it  begin  to  mock  him,  saying.  This 
man  began  to  build,  and  was  not  able  to  finish.'" 
(Ver.  26-30.) 

These  are  solemn  and  seasonable  words  for  the 
heart.  How  many  unfinished  buildings  meet  our 
view  as  we  look  forth  over  the  wide  field  of  Chris- 
tian profession,  giving  sad  occasion  to  the  beholders 
for  mockery !  How  many  set  out  upon  a  path  of 
discipleship  under  some  sudden  impulse,  or  under 
the  pressure  of  mere  human  influence,  without  a 


CHAPTER    IX.  67 

proper  understanding,  or  a  due  consideration  of  all 
that  is  involved ;  and  then  when  difficulties  arise, 
when  trials  come,  when  the  path  is  found  to  be  nar- 
row, rough,  lonely,  unpopular,  they  give  it  up,  thus 
proving  that  they  had  never  really  counted  the  cost, 
never  taken  the  path  in  communion  with  God,  never 
understood  what  they  were  doing. 

Now,  such  cases  are  very  sorrowful ;  they  bring 
great  reproach  on  the  cause  of  Christ,  give  occasion 
to  the  adversary  to  blaspheme,  and  greatly  dis- 
hearten those  who  care  for  the  glory  of  God  and  the 
good  of  souls.  Better  far  not  to  take  the  ground  at 
all  than,  having  taken  it,  to  abandon  it  in  dark  un- 
belief and  worldly-mindedness. 

Hence,  therefore.  Me  can  perceive  the  wisdom  and 
faithfulness  of  the  opening  words  of  our  chapter. 
Moses  tells  the  people  plainly  what  was  before  them  ; 
not,  surely,  to  discourage  them,  but  to  preserve 
them  from  self-confidence,  which  is  sure  to  give  way 
in  the  moment  of  trial,  and  to  cast  them  upon  the 
living  God,  who  never  fails  a  trusting  heart. 

"Understand  therefore  this  da}',  that  the  Lord  thy 
God  is  He  which  goeth  over  before  thee  ;  as  a  con- 
suming fire  He  shall  destroy  them,  and  He  shall 
bring  them  down  before  thy  face:  so  shalt  thou 
drive  them  out,  and  destroy  them  quickly,  as  the 
Lord  hath  said  unto  thee." 

Here,  then,  is  the  divine  answer  to  all  difficulties, 
be  they  ever  so  formidable.  What  were  mighty 
nations,  great  cities,  fenced  walls,  in  the  presence 
of  Jehovah?    Simply  as  chaff  before  the  whirlwind. 


68  DEUTERONOMY. 

"If  God  be  for  us,  who  can  be  against  us?"  The 
very  things  which  scare  and  stumble  the  coward 
heart  afford  an  occasion  for  the  display  of  God's 
power,  and  the  magnificent  triumphs  of  faith.  Faith 
says.  Grant  me  but  this,  that  God  is  before  me 
and  with  me,  and  I  can  go  any  where.  Thus  the 
only  thing  in  all  this  world  that  really  glorifies  God 
is  the  faith  that  can  trust  Him  and  use  Him  and 
praise  Him  ;  and  inasmuch  as  faith  is  the  only  thing 
that  glorifies  God,  so  is  it  the  only  thing  that  gives 
man  his  proper  place,  even  the  place  of  complete 
dependence  upon  God,  and  this  insures  victory  and 
inspires  praise — unceasing  praise. 

But  we  must  never  forget  that  there  is  moral 
danger  in  the  very  moment  of  victory  —  danger 
arising  out  of  what  we  are  in  ourselves.  There  is 
the  danger  of  self-gratulation  —  a  terrible  snare  to 
us  poor  mortals.  In  the  hour  of  conflict  we  feel 
our  weakness,  our  nothingness,  our  need.  This  is 
good  and  morally  safe.  It  is  well  to  be  brought 
down  to  the  very  bottom  of  self  and  all  that  pertains 
to  it,  for  there  w^e  find  God,  in  all  the  fullness  and 
blessedness  of  what  He  is,  and  this  is  sure  and  cer- 
tain victory  and  consequent  praise. 

But  our  treacherous  and  deceitful  hearts  are  prone 
to  forget  whence  the  strength  and  victory  come ; 
hence  the  moral  force,  value,  and  seasonableness  of 
the  following  admonitory  words  addressed  by  the 
faithful  minister  of  God  to  the  hearts  and  con- 
sciences of  his  brethren  :  "Speak  not  thou  in  thine 
heart" — here  is  where  the  mischief  always  begins — 


CHAPTER    IX.  69 

"after  that  the  Lord  hath  cast  them  out  from  before 
thee,  saying,  For  my  righteousness  tlie  Lord  hath 
brought  me  in  to  possess  this  land ;  but  for  the 
wickedness  of  these  nations  the  Lord  doth  drive 
them  out  from  before  thee." 

Alas !  what  materials  there  are  in  us !  what  igno- 
rance of  our  own  hearts !  what  a  shallow  sense  of 
the  real  character  of  our  ways !  How  terrible  to 
think  that  we  are  capable  of  saying  in  our  hearts 
such  words  as,  "For  my  righteousness"!  Yes, 
reader,  we  are  verily  capable  of  such  egregious 
folly ;  for  as  Israel  was  capable  of  it,  so  are  we, 
inasmuch  as  we  are  made  of  the  very  same  material ; 
and  that  they  were  capable  of  it  is  evident  from  the 
fact  of  their  being  warned  against  it;  for,  most 
assuredly,  the  Spirit  of  God  does  not  warn  against 
phantom  dangers  or  imaginary  temptations.  We 
are  veril}'  capable  of  turning  the  actings  of  God  on 
our  behalf  into  an  occasion  of  self-complacency  ;  in- 
stead of  seeing  in  those  gracious  actings  a  ground 
for  heartfelt  praise  to  God,  we  use  them  as  a  ground 
for  self-exaltation. 

Hence,  therefore,  we  would  do  well  to  ponder  the 
words  of  faithful  admonition  addressed  by  Moses 
to  the  hearts  and  consciences  of  the  people ;  they 
furnish  a  very  wholesome  antidote  for  the  self- 
righteousness  so  natural  to  us  as  well  as  to  Israel. 
"Not  for  thy  righteousness,  or  for  the  uprightness 
of  thine  heart,  dost  thou  go  to  possess  their  land ; 
but  for  the  wickedness  of  those  nations  the  Lord  thy 
God  doth  drive  them  out  from  before  thee,  and  that 


70  DEUTERONOMY. 

He  may  perform  the  word  which  the  Lord  sware  unto 
thy  fathers,  Abraham,  Isaac,  and  Jacob.  Under- 
stand, therefore,  that  the  Lord  giveth  thee  not  this 
good  land  to  possess  it  for  thy  righteousness ;  for 
thou  art  a  stiff-necked  people.  Remember,  and 
forget  not,  how  thou  provokedst  the  Lord  thy  God 
to  wrath  in  the  wilderness  ;  from  the  day  that  thou 
didst  depart  out  of  the  land  of  Egypt,  until  ye  came 
unto  this  place,  ye  have  been  rebellious  against  the 
Lord."  (Ver.  5-7.) 

This  paragraph  sets  forth  two  great  principles, 
which,  if  fully  laid  hold  of,  must  put  the  heart  into 
a  right  moral  attitude.  In  the  first  place,  the  people 
were  reminded  that  their  possession  of  the  land  of 
Canaan  was  simply  in  pursuance  of  God's  promise 
to  their  fathers.  This  was  placing  the  matter  on  the 
most  solid  basis — a  basis  which  nothing  could  ever 
disturb. 

As  to  the  seven  nations  which  were  to  be  dispos- 
sessed, it  was  on  the  ground  of  their  wickedness 
that  God,  in  the  exercise  of  His  righteous  govern- 
ment, was  about  to  drive  them  out.  Every  landlord 
has  a  perfect  right  to  eject  bad  tenants ;  and  the 
nations  of  Canaan  had  not  only  failed  to  pay  their 
rent,  as  we  say,  but  they  had  injured  and  defiled  the 
property  to  such  an  extent  that  God  could  no  longer 
endure  them,  and  therefore  He  was  going  to  drive 
them  out,  irrespective  altogether  of  the  incoming 
tenants.  Whoever  was  going  to  get  possession  of 
the  property,  these  dreadful  tenants  must  be  evicted. 
The  iniquity  of  the  Amorites  had  reached  its  highest 


CHAPTER    IX.  71 

point,  and  nothing  remained  but  that  judgment 
should  take  its  course.  Men  might  argue  and 
reason  as  to  the  moral  fitness  and  consistency  of  a 
benevolent  Being  unroofing  the  houses  of  thousands 
of  families  and  putting  the  occupants  to  the  sword, 
but  we  may  depend  upon  it  the  government  of  God 
will  make  very  short  work  with  all  such  arguments. 
God,  blessed  forever  be  His  holy  name,  knows  how 
to  manage  His  own  affairs,  and  that,  too,  without 
asking  man's  opinion.  He  had  borne  with  the 
wickedness  of  the  seven  nations  to  such  a  degree 
that  it  had  become  absolutely  insufferable  ;  the  very 
land  itself  could  not  bear  it.  Any  further  exercise 
of  forbearance  would  have  been  a  sanction  of  the 
most  terrible  abominations  ;  and  this,  of  course,  was 
a  moral  impossibility.  The  glory  of  God  absolutely 
demanded  the  expulsion  of  the  Canaanites. 

Yes  ;  and  we  may  add,  the  glory  of  God  de- 
manded the  introduction  of  the  seed  of  Abraham 
into  possession  of  the  property,  to  hold  as  tenants 
forever  under  the  Lord  God  Almighty — the  Most 
High  God,  Possessor  of  heaven  and  earth.  Thus 
the  matter  stood  for  Israel,  had  they  but  seen  it. 
Their  possession  of  the  land  of  promise  and  the 
maintenance  of  the  divine  glory  were  so  bound  up 
together  that  one  could  not  be  touched  without 
touching  the  other.  God  had  promised  to  give  the 
land  of  Canaan  to  the  seed  of  Abraham  as  an  ever- 
lasting possession.  Had  He  not  a  right  to  do  so? 
Will  infidels  question  God's  right  to  do  as  He  will 
with  His  own  ?    Will  they  refuse  to  the  Creator  and 


72  DEUTEKOXOMY. 

Governor  of  the  universe  a  light  which  they  claim 
for  themselves?  The  land  was  Jehovah's,  and  He 
gave  it  to  Abraham  His  friend  forever ;  and  although 
this  was  true,  yet  were  not  the  Canaanites  disturbed 
in  their  tenure  of  the  property  until  their  wicked- 
ness had  become  positively  unbearable. 

Thus  we  see  that  in  the  matter  both  of  the  out- 
going and  incoming  tenants  the  glory  of  God  was 
involved.  That  glory  demanded  that  the  Canaanites 
should  be  expelled,  because  of  their  ways  ;  and  that 
glory  demanded  that  Israel  should  be  put  in  posses- 
sion, because  of  the  promise  to  Abraham,  Isaac, 
and  Jacob. 

But,  in  the  second  place,  Israel  had  no  ground  for 
self-complacenc}',  as  Moses  most  plainly  and  failh- 
fnlly  instructs  them.  He  rehearses  in  their  ears, 
in  the  most  touching  and  impressive  manner,  all 
the  leading  scenes  of  their  history  from  Horeb  to 
Kadesh-barnea ;  he  refers  to  the  golden  calf,  to  the 
broken  tables  of  the  covenant,  to  Taberah  and 
Massah,  and  Kibroth-hattaavah ;  and  sums  all  up, 
at  verse  24,  with  these  pungent,  humbling  words, 
*'Ye  have  been  rebellious  against  the  Lord  from  the 
day  that  I  knew  you." 

This  was  plain  dealing  with  heart  and  conscience. 
The  solemn  review  of  their  whole  career  w^as  emi- 
nently calculated  to  correct  all  false  notions  about 
themselves ;  evorv  scene  and  circumstance  in  their 
entire  histor}-,  if  viewed  from  a  i)roper  stand-point, 
only  brought  to  light  the  humbling  fact  of  what  tliey 
were,  and  how  near  they  had  been,  again  and  again, 


CHAPTER    IX.  73 

to  utter  destruction.  With  what  stunning  force  must 
the  following  words  have  fallen  upon  their  ears ! — 
''And  the  Lord  said  unto  me,  'Arise,  get  thee  down 
quiekl}' from  hence,  for  f/<?/ people  which  tliou  hast 
brought  forth  out  of  Egypt  have  corrupted  them- 
selves ;  the}'  are  quickly  turned  aside  out  of  the 
way  which  I  commanded  them ;  they  have  made 
them  a  molten  image.'  Furthermore,  the  Lord  spake 
unto  me,  saying,  'I  have  seen  this  people,  and  be- 
hold, it  is  a  stiff-necked  people  ;  let  Me  aloyie^  that  I 
may  destroy  them,  and  blot  out  their  name  from 
under  heaven  ;  and  I  will  make  of  thee  a  nation 
mightier  and  greater  than  the}'.'"  (Ver.  12-14.) 

How  withering  w^as  all  this  to  their  natural  vanity, 
pride,  and  self-righteousness !  How  should  their 
hearts  have  been  moved  to  their  very  deepest  depths 
by  those  tremendous  words,  "Let  Me  alone,  that  I 
may  destroy  them"!  How  solemn  to  reflect  upon 
the  fact  which  these  words  revealed — their  appalling 
nearness  to  national*  ruin  and  destruction  !  How 
ignorant  they  had  been  of  all  that  passed  between 
Jehovah  and  Moses  on  the  top  of  IVEount  Horeb ! 
They  had  been  on  the  very  brink  of  an  awful  preci- 
pice. Another  moment  might  have  dashed  them 
over.  The  intercession  of  Moses  had  saved  them, 
the  very  man  whom  they  had  accused  of  taking  too 
much  upon  him.  Alas!  how  they  had  mistaken  and 
misjudged  him!  How  utterly  astray  they  had  been 
in  all  their  thoughts!  Why,  the  very  man  whom 
Ihcy  had  accused  of  self-seeking  and  desiring  to 
make  himself  altogether  a  prince  over  them,  had 


74  DEUTERONOMY. 

actually  refused  a  divinely  given  opportunity  of  be- 
coming the  head  of  a  greater  and  mightier  nation 
than  they!  Yes,  and  this  same  man  had  earnestly 
requested  that  if  they  were  not  to  be  forgiven  and 
brought  into  the  land,  his  name  might  be  blotted 
out  of  the  book. 

How  wonderful  was  all  this !  What  a  turning  of 
the  tables  upon  them !  How  exceedingly  small  the}^ 
must  have  felt,  in  view  of  all  these  wonderful  facts ! 
Surel}',  as  they  reviewed  all  these  things,  they  might 
well  see  the  utter  foll}^  of  the  words,  "For  my  right- 
eousness the  Lord  hath  brought  me  in  to  possess  this 
land."  How  could  the  makers  of  a  molten  image  use 
such  language !  Ought  they  not  rather  to  see  and 
feel  and  own  themselves  to  be  no  better  than  the 
nations  that  were  about  to  be  driven  out  from  before 
them?  For  what  had  made  them  to  differ?  The 
sovereign  mercy  and  electing  love  of  their  covenant- 
God.  And  to  what  did  they  owe  their  deliverance 
out  of  Egypt,  their  sustenance  in  the  wilderness, 
and  their  entrance  into  the  land?  Simply  to  the 
eternal  stability  of  the  covenant  made  with  their 
fathers,  "a  covenant  ordered  in  all  things  and  sure," 
a  covenant  ratified  and  established  by  the  blood  of 
the  Lamb,  in  virtue  of  which  all  Israel  shall  yet  be 
saved  and  blessed  in  their  own  land. 

But  we  must  now  quote  for  the  reader  the  splendid 
paragraph  with  which  our  chapter  closes — a  para- 
graph eminently  fitted  to  open  Israel's  eyes  to  the 
utter  folly  of  all  their  thoughts  respecting  Moses, 
their    thoughts    respecting    themselves,    and    their 


CHAPTER   IX.  75 

thoughts  respecting  that  blessed  One  who  had  so 
niaiveloLisly  borne  with  all  their  dark  unbelief  and 
daring  rebellion. 

"Thus  I  fell  down  before  the  Lord  forty  days  and 
forty  nights,  as  I  fell  down  at  the  first ;  because  the 
Lord  had  said  He  would  destro}^  you.  I  pra3'ed 
therefore  unto  the  Lord,  and  said,  'O  Lord  God, 
destroy  not  Thy  people  and  Thine  inheritance,  which 
Thou  hast  redeemed  through  Thy  greatness,  which 
Thou  hast  brought  forth  out  of  Eg3'pt  with  a  mighty 
hand.  Remember  thy  servants,  Abraham,  Isaac, 
and  Jacob ;  look  not  unto  the  stubbornness  of  this 
people,  nor  to  their  iciclcedness,  nor  to  their  sin;  lest 
the  land  whence  thou  broughtest  us  out  saj",  Be- 
cause the  Lord  was  not  able  to  bring  them  into  the 
land  which  He  promised  them,  and  because  He  hated 
them,  He  hath  brought  them  out  to  slay  them  in  the 
wilderness.  Yet  they  are  Thy  people,  and  Thine  in- 
heritance, which  Thou  broughtest  out  by  Thy  mighty 
power,  and  by  Thy  stretched-out  arm.'  " 

"What  marvelous  words  are  these  to  be  addressed 
by  a  human  being  to  the  living  God  !  "What  power- 
ful pleadings  for  Israel  !  what  self-renunciation  ! 
Moses  refuses  the  offered  dignity  of  being  the 
founder  of  a  greater  and  mightier  nation  than 
Israel.  He  only  desires  that  Jehovah  should  be 
glorified,  and  Israel  pardoned,  blessed,  and  brought 
into  the  promised  land.  He  could  not  endure  the 
thought  of  any  reproach  being  brought  upon  that 
glorious  Name  so  dear  to  his  heart,  neither  could  he 
bear  to  witness  Israel's  destruction.    These  were  the 


76  DEUTERONOMY. 

two  tilings  he  dreaded  ;  and  as  to  his  own  exaltation, 
it  was  just  the  thing  about  which  he  cared  nothing 
at  all.  This  beloved  and  honored  servant  cared 
only  for  the  glory  of  God  and  the  salvation  of  His 
people ;  and  as  to  himself,  his  hopes,  his  interests, 
his  all,  he  could  rest,  with  perfect  composure,  in 
the  assurance  that  his  individual  blessing  and  the 
divine  glory  were  bound  together  by  a  link  which 
could  never  be  snapped. 

And,  oil,  how  grateful  must  all  this  have  been  to 
the  heart  of  God  !  How  refreshing  to  His  spirit  were 
those  earnest,  loving  pleadings  of  His  servant !  How 
much  more  in  harmony  with  His  mind  than  the 
intercession  of  Elias  against  Israel  hundreds  of 
years  afterward  !  How  they  remind  lis  of  the 
blessed  ministiy  of  our  great  High-Priest,  who  ever 
liveth  to  make  intercession  for  His  people,  and 
whose  active  intervention  on  our  behalf  never  ceases 
for  a  single  moment! 

And  then  how  veiy  touching  and  beautiful  to 
mark  the  way  in  which  Moses  insists  upon  the  fact 
that  the  people  were  Jehovah's  inheritance,  and  that 
He  had  brought  them  up  out  of  Egypt.  The  Lord 
had  said,  "T//?/  people  which  thou  hast  brought  forth 
out  of  Egypt;"  but  Moses  saj-s,  "They  are  Thy 
people,  and  Thine  inheritance,  which  Thou  brought- 
est  out."  This  is  perfectly  exquisite.  Indeed  this 
whole  scene  is  full  of  profound  interest. 


CHAPTER  X. 

^'  A  T  that  time  the  Lord  said  unto  me,  'Hew  tliee 
i^  two  tables  of  stone  like  unto  the  first,  and 
come  up  unto  Me  into  the  mount,  and  make  thee  an 
ark  of  wood ;  and  I  will  write  on  the  tables  the 
words  that  were  in  the  first  tables  which  thou  brakest, 
and  thou  shalt  put  them  in  the  ark.'  And  I  made  an 
ark  of  shittim  wood,  and  hewed  two  tables  of  stone 
like  unto  the  first,  and  went  up  into  the  mount, 
having  the  two  tables  in  mine  hand.  And  He  wrote 
on  the  tables,  according  to  the  first  writing,  the  ten 
commandments,  which  the  Lord  spake  unto  you  in 
the  mount  out  of  the  midst  of  the  fire,  in  the  day  of 
the  assembly ;  and  the  Lord  gave  them  unto  me. 
And  I  turned  myself  and  came  down  from  the 
mount,  and  put  the  tables  in  the  ark  which  I  had 
made ;  and  there  they  be,  as  the  Lord  commanded 
me."  (Ver.  1-5.) 

The  beloved  and  revered  servant  of  God  seemed 
never  to  weary  of  rehearsing  in  the  ears  of  the  people 
the  interesting,  momentous,  and  significant  sen- 
tences of  the  past.  To  him  they  were  ever  fresh, 
ever  precious.  His  heart  delighted  in  them.  They 
could  never  lose  their  charm  in  his  ej-es ;  he  found 
in  them  an  exhaustless  treasury  for  his  own  heart, 
and  a  mighty  moral  lever  wherewith  to  move  the 
heart  of  Israel. 

We  are    constantly  reminded,  in  these  powerful 


78  DEUTERONOMY. 

and  deeply  affecting  addresses,  of  the  inspired  apos- 
tle's words  to  his  beloved  Philippians — "To  write 
the  same  things  to  you,  to  me  is  not  grievous,  but 
for  3'ou  it  is  safe."  The  poor,  restless,  fickle,  va- 
grant heart  might  long  for  some  new  theme  ;  but  the 
faithful  apostle  found  his  deep  and  unfailing  delight 
in  unfolding  and  dwelling  upon  those  precious  sub- 
jects which  clustered,  in  rich  luxuriance,  around  the 
Person  and  the  cross  of  his  adorable  Lord  and 
Saviour  Jesus  Christ.  He  had  found  in  Christ  all  he 
needed  for  time  and  eternity.  The  glory  of  His 
Person  had  completely  eclipsed  all  the  glories  of 
earth  and  of  nature.  He  could  say,  "What  things 
were  gain  to  me,  those  I  counted  loss  for  Christ. 
Yea,  doubtless,  and  I  count  all  things  but  loss,  for 
the  excellency  of  the  knowledge  of  Christ  Jesus  my 
Lord ;  for  whom  I  have  suffered  the  loss  of  all 
things,  and  do  count  them  but  dung,  that  I  may 
win  Christ."  (Phil.  iii.  7,  8.) 

This  is  the  language  of  a  true  Christian,  of  one 
who  had  found  a  perfectly  absorbing  and  com- 
manding object  in  Christ.  What  could  the  world 
offer  to  such  an  one?  M^hat  could  it  do  for  him? 
Did  he  want  its  riches,  its  honors,  its  distinctions, 
its  pleasures  ?  He  counted  them  all  as  dung.  How 
was  this?  Because  he  had  found  Christ;  he  had 
seen  an  object  in  Him  which  so  riveted  his  heart  that 
to  win  Him  and  know  more  of  Him  and  be  found 
in  Him  was  the  one  ruling  desire  of  his  soul.  If  any 
one  had  talked  to  Paul  about  something  new,  what 
would  have  been  his  answer?     If  any  one  had  sug- 


CHAPTER    X.  79 

gested  to  him  the  thought  of  getting  on  in  the  world 
or  of  seeking  to  make  money,  what  would  have  been 
his  reply?  Simply  this:  I  have  found  my  all  in 
Christ ;  I  want  no  more.  I  have  found  in  Him  "m)i- 
searchahle  riches" — ^^ durable  riches  and  righteous- 
ness." In  Ilim  are  hid  all  the  treasures  of  wisdom 
and  knowledge.  What  do  I  want  of  this  world's 
riches,  its  wisdom,  or  its  learning?  These  things  all 
pass  away  like  the  vapors  of  the  morning  ;  and  even 
while  they  last,  are  wholly  inadequate  to  satisfy  the 
desires  and  aspirations  of  an  immortal  spirit.  Christ 
is  an  eternal  object,  heaven's  centre,  the  delight  of 
the  heart  of  God ;  He  shall  satisfy  me  throughout 
the  countless  ages  of  that  bright  eternity  which  is 
before  me  ;  and  surely,  if  He  can  satisfy  me  forever, 
He  can  satisfy  me  now.  Shall  I  turn  to  the  wretched 
rubbish  of  this  world — its  pursuits,  its  pleasures,  its 
amusements,  its  theatres,  its  concerts,  its  riches,  or 
its  honors  to  supplement  my  portion  in  Christ?  God 
forbid !  All  such  things  would  be  simply  an  intoler- 
able nuisance  to  me.  Christ  is  my  all  and  in  all, 
now  and  forever. 

Such,  we  may  well  believe,  would  have  been  the 
distinctly  pronounced  reply  of  the  blessed  apostle ; 
such  was  the  distinct  reply  of  his  whole  life ;  and 
such,  beloved  Christian  reader,  should  be  ours  also. 
How  truly  deplorable,  how  deeply  humbling,  to  iind 
a  Christian  turning  to  the  world  for  enjoyment,  rec- 
reation, or  pastime!  It  simply  proves  that  he  has 
not  found  a  satisf)  ing  portion  in  Christ.  We  may 
set  it  down  as  a  fixed  principle  that  the  heart  which 


80  DEUTERONOMY. 

is  filled  with  Christ  has  no  room  for  aught  beside. 
It  is  not  a  question  of  the  right  or  the  wrong  of 
things ;  the  heart  does  not  want  them,  would  not 
have  them  ;  it  has  found  its  present  and  everlasting 
portion  and  rest  in  that  blessed  One  that  fills  the 
heart  of  God,  and  will  fill  the  vast  universe  with  the 
beams  of  His  glory  throughout  the  everlasting  ages. 

We  have  been  led  into  the  foregoing  line  of 
thought  in  connection  with  the  interesting  fact  of 
Moses'  unwearied  rehearsal  of  all  the  grand  events 
in  Israel's  marvelous  history  from  Egypt  to  the 
borders  of  the  promised  land.  To  him  they  fur- 
nished a  perpetual  feast ;  and  he  not  only  found  his 
own  deep,  personal  delight  in  dwelling  upon  them, 
but  he  also  felt  the  immense  importance  of  unfold- 
ing them  before  the  whole  congregation.  To  him, 
most  surely,  it  was  not  grievous,  but  for  them  it  was 
safe.  How  delightful  for  him,  and  how  good  and 
needful  for  them,  to  dwell  upon  the  facts  connected 
with  the  two  sets  of  tables — the  first  set  smashed  to 
atoms,  at  the  foot  of  the  mountain,  and  the  second 
set  inclosed  in  the  ark. 

What  human  language  could  possibly  unfold  the 
deep  significance  and  moral  weight  of  such  facts  as 
these  ?  Those  broken  tables !  how  impressive !  how 
pregnant  with  wholesome  instruction  for  the  people  ! 
how  powerfully  suggestive  !  Will  any  one  presume 
to  say  that  we  have  here  a  mere  barren  repetition  of 
the  facts  recorded  in  Exodus?  Certainly  no  one 
who  reverently  believes  in  the  divine  inspiration  of 
the  Pentateuch. 


CHAPTER    X.  81 

No,  reader,  the  tenth  of  Deuteronomy  fills  a  niche 
and  does  a  work  entirely  its  own.  In  it  the  lawj^iver 
holds  up  to  the  hearts  of  the  people  past  scenes 
and  circumstances  in  such  a  way  as  to  rivet  them 
upon  the  very  tablets  of  the  soul.  He  allows  them 
to  hear  the  conversation  between  Jehovah  and  him- 
self; he  tells  them  what  took  place  during  those 
mysterious  forty  days  upon  that  cloud-capped 
mountain  ;  he  lets  them  hear  Jehovah's  reference  to 
the  broken  tables^the  apt  and  forcible  expression 
of  the  utter  worthlessness  of  man's  covenant.  For 
why  were  those  tables  broken  ?  Because  they  had 
shamefuU}'  failed.  Those  shattered  fragments  told 
the  humiliating  tale  of  their  hopeless  ruin  on  the 
ground  of  the  law.  All  was  gone.  Such  was  the 
obvious  meaning  of  the  fact.  It  was  striking,  im- 
pressive, unmistakable.  Like  a  broken  pillar  over 
a  grave,  which  tells  at  a  glance  that  the  prop  and 
stay  of  the  family  lies  mouldering  beneath.  There 
is  no  need  of  any  inscription,  for  no  human  language 
could  speak  with  such  eloquence  to  the  heart  as  that 
most  expressive  emblem.  So  the  broken  tables  were 
calculated  to  convey  to  the  heart  of  Israel  the  tre- 
mendous fact  that,  so  far  as  their  covenant  was 
concerned,  they  were  utterly  ruined — hopelessly  un- 
done ;  they  were  complete  bankrupts  on  the  score 
of  righteousness. 

But  then  that  second  set  of  tables  !  What  of 
them?  Thank  God,  they  tell  a  different  tale  alto- 
gether. They  were  not  broken.  God  took  care 
of  them.     "I  turned  myself  and  came  down  from 


82  DEUTERONOaiT. 

the  mount,  and  put  the  tables  in  the  ark  which  I 
had*  made  ;  and  there  they  6e,  as  the  Lord  com- 
manded me." 

Blessed  fact!  "There  they  be."  Yes,  covered 
up  in  that  ark  which  spoke  of  Christ,  that  blessed 
One  who  magnified  the  law  and  made  it  honorable, 
who  established  every  jot  and  tittle  of  it,  to  the  glory 
of  God  and  the  everlasting  blessing  of  His  people. 
Thus,  while  the  broken  fragments  of  the  first  tables 
told  the  sad  and  humbling  tale  of  Israel's  utter  fail- 
ure and  ruin,  the  second  tables,  shut  up  intact  in  the 
ark,  set  forth  the  glorious  truth  that  Christ  is  the 
end  of  the  law  for  righteousness  to  every  one  that 
believeth,  to  the  Jew  first,  and  also  to  the  Gentile. 

We  do  not,  of  course,  mean  to  say  that  Israel 
understood  the  deep  meaning  and  far-reaching  ap- 
plication of  those  wonderful  facts  which  Moses  re- 
hearsed in  their  ears.  As  a  nation,  they  certainly 
did  not  then,  though,  through  the  sovereign  mercy 
of  God,  they  will  by  and  by.  Individuals  ma}-,  and 
doubtless  did,  enter  into  somewhat  of  their  signifi- 
cance. This  is  not  now  the  question.  It  is  for  us 
to  see  and  make  our  own  of  the  precious  truth  set 
forth  in  those  two  sets  of  tables,  namel}^,  the  failure 
of  every  thing  in  the  hands  of  man,  and  the  eternal 
stabilit)^  of  God's  covenant  of  grace,  ratified  by  the 
blood  of  Christ,  and  to  be  displayed  in  all  its  glori- 
ous results,  in  the  kingdom,  by  and  bj^,  when  the 
Son  of  David  shall  reign  from  sea  to  sea,  and  from 
the  river  to  the  ends  of  the  earth ;  when  the  seed  of 
Abraham  shall  possess,  according  to  the  divine  gift, 


CHAPTER    X.  83 

the  land  of  promise  ;  and  when  all  the  nations  of  the 
earth  shall  rejoice  under  the  beneficent  reign  of  the 
Prince  of  peace. 

Bright  and  glorious  prospect  for  the  now  desolate 
land  of  Israel,  and  this  groaning  earth  of  ours! 
The  King  of  righteousness  and  peace  will  then  have 
it  all  His  own  way.  All  evil  will  be  put  down  with 
a  powerful  hand.  There  w^ill  be  no  weakness  in  that 
government;  no  rebel  tongue  will  be  permitted  to 
prate,  in  accents  of  insolent  sedition,  against  the 
decrees  and  enactments  thereof;  no  rude  and  sense- 
less demagogue  will  be  allowed  to  disturb  the  peace 
of  the  people,  or  to  insult  the  majesty  of  the  throne. 
Every  abuse  will  be  put  down,  every  disturbing  ele- 
ment will  be  neutralized,  every  stumbling-block  will 
be  removed,  and  every  root  of  bitterness  eradicated. 
The  poor  and  the  needy  shall  be  well  looked  after, 
yea,  all  shall  be  divinely  attended  to ;  toil,  sorrow, 
poverty,  and  desolation  shall  be  unknown  ;  the  wil- 
derness and  the  solitary  place  shall  be  glad,  and  the 
desert  shall  rejoice  and  blossom  as  the  rose.  "Be- 
hold a  king  shall  reign  in  righteousness,  and  princes 
shall  rule  in  judgment.  And  a  man  shall  be  as  a 
hiding-place  from  the  wind,  and  a  covert  from  the 
tempest ;  as  rivers  of  water  in  a  dry  place,  as  the 
shadow  of  a  great  rock  in  a  weary  land." 

Reader,  what  glorious  scenes  are  yet  to  be  enacted 
in  this  poor  sin-stricken,  Satan-enslaved,  sorrowful 
world  of  ours !  How  refreshing  to  think  of  them ! 
What  a  relief  to  the  heart  amid  all  the  mental  misery, 
the  moral  degradation,  and  physical  wretcheduess 


84  DEUTERONOMY. 

exhibited  around  us  on  every  side !  Thank  God,  the 
day  is  rapidly  approaching  when  the  prince  of  this 
world  shall  be  hurled  from  his  throne  and  consigned 
to  the  bottomless  pit,  and  the  Prince  of  heaven,  the 
glorious  Emmanuel  shall  stretch  forth  His  blessed 
sceptre  over  the  wide  universe  of  God,  and  heaven 
and  earth  shall  bask  in  the  sunlight  of  His  royal 
countenance.  Well  may  we  cry  out,  O  Lord,  hasten 
the  time ! 

"And  the  children  of  Israel  took  their  journey 
from  Beeroth  of  the  children  of  Jaakan  to  Mosera ; 
there  Aaron  died,  and  there  he  was  buried ;  and 
Eleazar  his  son  ministered  in  the  priest's  office  in  his 
stead.  From  thence  they  journeyed  unto  Gudgodah  ; 
and  from  Gudgodah  to  Jotbath,  a  land  of  rivers  of 
waters.  At  that  time  the  Lord  separated  the  tribe 
of  Levi,  to  bear  the  ark  of  the  covenant  of  the  Lord, 
to  stand  before  the  Lord  to  minister  unto  Him,  and 
to  bless  in  His  name,  unto  this  day.  Wherefore 
Levi  hath  no  part  nor  inheritance  with  his  brethren  ; 
the  Lord  is  His  inheritance,  according  as  the  Lord 
thy  God  promised  him." 

The  reader  must  not  allow  his  mind  to  be  dis- 
turbed by  any  question  of  historical  sequence  in  the 
foregoing  passage.  It  is  simply  a  parenthesis  in 
which  the  lawgiver  groups  together,  in  a  very  strik- 
ing and  forcible  manner,  circumstances  culled,  with 
holy  skill,  from  the  history  of  the  people,  illustrative 
at  once  of  the  government  and  grace  of  God.  The 
death  of  Aaron  exhibits  the  former;  the  election 
and  elevation  of  Levi  presents  the  latter.     Both  are 


CHAPTER    X.  85 

placed  together,  not  with  a  view  to  chronolog}- ,  but 
for  tlie  grand  moral  end  which  was  ever  present  to 
the  mind  of  the  lawgiver — an  end  which  lies  far 
away  beyond  the  range  of  infidel  reason,  but  which 
commends  itself  to  the  heart  and  understanding  of 
the  devout  student  of  Scripture. 

How  utterly  contemptible  are  the  quibbles  of  the 
infidel  when  looked  at  in  the  brilhant  light  of  divine 
inspiration !  How  miserable  the  condition  of  a  mind 
which  can  occupy  itself  with  chronological  hair- 
splittings in  order,  if  possible,  to  find  a  flaw  in  the 
divine  Volume,  instead  of  grasping  the  real  aim  and 
object  of  the  inspired  writer! 

But  why  does  Moses  bring  in,  in  this  parenthetical 
and  apparently  abrupt  manner,  those  two  special 
events  in  Israel's  history?  Simply  to  move  the  heart 
of  the  people  toward  the  one  grand  point  of  obedi- 
ence. To  this  end  he  culls  and  groups  according  to 
the  wisdom  given  unto  him.  Do  we  expect  to  find 
in  this  divinely  taught  servant  of  God  the  petty  pre- 
ciseness  of  a  mere  copyist?  Infidels  may  affect  to  do 
so,  but  true  Christians  know  better.  A  mere  scribe 
could  copy  events  in  their  chronological  order;  a 
true  prophet  will  bring  those  events  to  bear,  in  a 
moral  way,  upon  the  heart  and  conscience.  Thus, 
while  the  poor  deluded  infidel  is  groping  amid  the 
shadows  of  his  own  creation,  the  pious  student 
delights  himself  in  the  moral  glories  of  that  peerless 
Volume  which  stands  like  a  rock,  against  which  the 
waves  of  infidel  thought  dash  themselves  with  con- 
temptible impotency. 


86  DEUTERONOMY. 

We  do  not  attempt  to  dwell  upon  the  circum- 
stances referred  to  in  the  above  parenthesis ;  they 
have  been  gone  into  elsewhere,  and  therefore  we 
only  feel  it  needful,  in  this  place,  to  point  out  to  the 
reader  what  we  may  venture  to  call  the  Deuter- 
onomic  bearing  of  the  facts — the  use  which  the  law- 
giver makes  of  them  to  strengthen  the  foundation 
of  his  final  appeal  to  the  heart  and  conscience  of  the 
people,  to  give  pungency  and  power  to  his  exhorta- 
tion, as  he  urged  upon  them  the  absolute  necessity 
of  unqualified  obedience  to  the  statutes  and  judg- 
ments of  their  covenant-God.  Such  was  his  reason 
for  referring  to  the  solemn  fact  of  the  death  of 
Aaron.  They  were  to  remember  that  notwithstand- 
ing Aaron's  high  position  as  the  high-priest  of 
Israel,  yet  he  was  stripped  of  his  robes  and  deprived 
of  his  life  for  disobedience  to  the  word  of  Jehovah. 
How  important,  then,  that  they  should  take  heed  to 
themselves !  The  government  of  God  was  not  to  be 
trifled  with,  and  the  very  fact  of  Aaron's  elevation 
only  rendered  it  all  the  more  needful  that  his  sin 
should  be  dealt  with,  in  order  that  others  might  fear. 

And  then  they  were  to  remember  the  Lord's 
dealings  with  Levi,  in  which  grace  shines  with  such 
marvelous  lustre.  The  fierce,  cruel,  self-willed  Levi 
was  taken  up  from  the  depths  of  his  moral  ruin  and 
brought  nigh  to  God,  "to  bear  the  ark  of  the  cove- 
nant of  the  Lord,  to  stand  before  the  Lord,  to 
minister  unto  Him,  and  to  bless  in  His  name." 

But  wh}^  should  this  account  of  Levi  be  coupled 
with  the  death  of  Aaron  ?     Simply  to  set  forth  the 


CHAPTER   X.  87 

blessed  consequences  of  obedience.  If  the  death  of 
Aaron  displayed  the  awful  result  of  disobedience, 
the  elevation  of  Levi  illustrates  the  precious  fruit  of 
obedience.  Hear  what  the  prophet  Malachi  sa3's  on 
this  point. — "And  5'e  shall  know  that  I  have  sent 
this  commandment  unto  you'  that  My  covenant 
might  be  with  Levi,  saith  the  Lord  of  hosts.  My 
covenant  was  with  him  of  life  and  peace  ;  and  I  gave 
them  to  liimfor  the  fear  ivherewith  he  feared  Me,  and 
was  afraid  before  My  name.  The  law  of  truth  was 
in  his  mouth,  and  iniquity  was  not  found  in  his  lips  ; 
he  walked  with  Me  in  peace  and  equit}^,  and  did  turn 
maii)^  away  from  iniquit3\"  (Chap.  ii.  4-6.) 

This  is  a  very  remarkable  passage,  and  throws 
much  light  upon  the  subject  now  before  ns.  It  tells 
us  distinctly  that  Jehovah  gave  His  covenant  of 
life  and  peace  to  Levi  "for  the  fear  wherewith  he 
feared"  Him  on  the  terrible  occasion  of  the  golden 
calf  which  Aaron  (himself  a  Levite  of  the  very  high- 
est order)  made.  Why  was  Aaron  judged  ?  Because 
of  his  rebellion  at  the  waters  of  Meribah.  (Num. 
XX.  24.)  Why  was  Levi  blessed?  Because  of  his 
reverent  obedience  at  the  foot  of  Mount  Horeb. 
(Ex.  xxxii.)  Why  are  both  grouped  together  in 
Deuteronomy  x  ?  In  order  to  impress  upon  the 
heart  and  conscience  of  the  congresfation  the  urs^ent 
necessity  of  implicit  obedience  to  the  command- 
ments of  their  covenant-God.  How  perfect  is  Scrip- 
ture in  all  its  parts!  how  beautifully  it  hangs  to- 
gether! and  how  plain  it  is  to  the  devout  reader 
that  the  lovely  book  of  Deuteronomy  has  its  own 


SS  DEUTERONOlVrr. 

divine  niche  to  fill,  its  own  distinctive  work  to  do, 
its  own  appointed  sphere,  scope,  and  object!  How 
manifest  it  is  that  the  fifth  division  of  the  Pentateuch 
is  neither  a  contradiction  nor  a  repetition,  bnt  a 
divine  application  of  its  divinely  inspired  predeces- 
sors !  And,  final!}',  we  cannot  help  adding,  how  con- 
vincing the  evidence  that  infidel  writers  know  neither 
what  they  say  nor  whereof  they  aflRrm,  when  they 
dare  to  insult  the  oracles  of  God — yea,  that  they 
greatly  err,  not  knowing  the  Scriptures,  nor  the 
power  of  God  !  * 

At  verse  10  of  our  chapter,  Moses  returns  to  the 
subject  of  his  discourse.  "And  I  stayed  in  the 
mount,  according  to  the  first  time,  forty  da3's  and 
forty  nights ;  and  the  Lord  hearkened  unto  me  at 
that  time  also,  and  the  Lord  would  not  destroy  thee. 
And  the  Lord  said  unto  me,  'Arise,  take  thy  journey 
before  the  people,  that  they  may  go  in  and  possess 
the  land  which  I  sware  unto  their  fathers  to  give 
unto  them.'  " 


*\Ve  have,  in  human  wi-itings,  numerous  examples  of  the  same 
thing  that  infidels  object  to  in  Deuteronomy  x.  6-9,  Suppose  a 
man  is  anxious  to  call  the  attention  of  the  English  nation  to  some 
great  principle  of  political  economy,  or  some  matter  of  national 
importance ;  he  does  not  hesitate  to  select  facts  however  widely 
separated  on  the  page  of  history,  and  group  them  together  in  order 
to  illustrate  his  subject.  Do  infidels  object  to  this?  No ;  not  when 
found  in  the  writings  of  men.  It  is  only  when  it  occurs  in  Scripture, 
because  they  hate  the  Word  of  God,  and  cannot  bear  the  idea  that 
He  should  give  to  His  creatures  a  book-revelation  of  His  mind. 
Blessed  be  His  name,  He  has  given  it  notwithstanding,  and  we 
have  it  in  all  its  infinite  preciousness  and  divine  authority,  for  the 
comfort  of  our  hearts  and  the  guidance  of  our  path  amid  all  the 
darkness  and  confusion  of  this  scene  through  which  we  are  pass- 
ing home  to  glory. 


CHAPTER    X.  89 

Jehovah  would  accomplish  His  promise  to  the 
fathers  spite  of  every  hindrance.  He  would  put  Is- 
rael iu  full  possession  of  the  land  concerning  which 
He  had  sworn  to  Abraham,  Isaac,  and  Jacob,  to  give 
it  to  their  seed  for  an  everlasting  inheritance. 

''And  now,  Israel,  what  doth  the  Lord  thy  God 
require  of  thee,  but  to  fear  the  Lord  thy  God,  to 
walk  in  all  His  luays^  and  to  love  Him,  and  to  serve 
the  Lord  tJiy  God  with  all  thy  heart  and  with  all  thy 
soul.  To  keep  the  commandments  of  the  Lord,  and 
His  statutes,  which  I  command  thee  this  da}-,  for 
thy  good.'^  It  was  all  for  their  real  good — their  deep, 
full  blessing  to  walk  in  the  way  of  the  divine  com- 
mandments. The  path  of  whole-hearted  obedience 
is  the  only  path  of  true  happiness  ;  and,  blessed  be 
God,  this  path  can  always  be  trodden  by  those  who 
love  the  Lord. 

This  is  an  unspeakable  comfort,  at  all  times.  God 
has  given  us  His  precious  Word,  the  perfect  revela- 
tion of  His  mind  ;  and  He  has  given  us  what  Israel 
had  not,  even  His  Holy  Spirit  to  dwell  in  us,  whereby 
we  can  understand  and  appreciate  His  Word.  Hence 
our  obligations  are  vastly  higher  than  were  Israel's. 
We  are  bound  to  a  life  of  obedience  by  ever}^  argu- 
ment that  could  be  brought  to  bear  on  the  heart  and 
understanding. 

And  surely  it  is  for  our  good  to  be  obedient. 
There  is  indeed  "great  reward  "  in  keeping  the  com- 
mandments of  our  loving  Father.  Every  thought 
of  Him  and  of  His  gracious  ways,  every  reference 
to   His   marvelous   dealings   with    us — His    loving 


90  DEUTERONOMY. 

ministry,  His  tender  care,  His  tlioughtful  love — all 
should  bind  our  hearts  in  affectionate  devotion  to 
Him,  and  quicken  our  steps  in  treading  the  path  of 
loving  obedience  to  Him.  Wherever  ^e  turn  our 
eyes  we  are  met  by  the  most  powerful  evidences  of 
His  claim  upon  our  heart's  affections  and  upon  all 
the  energies  of  our  ransomed  being;  and,  blessed 
be  His  name,  tlie  more  fully  we  are  enabled,  by  His 
grace,  to  respond  to  His  most  precious  claims,  the 
brighter  and  happier  our  path  must  be.  There  is 
nothing  in  all  this  world  more  deeply  blessed  than 
the  path  and  portion  of  an  obedient  soul.  "Great 
peace  have  they  that  love  Tliy  law,  and  nothing  shall 
offend  them."  The  lowly  disciple  who  finds  his 
meat  and  his  drink  in  doing  the  will  of  his  beloved 
Lord  and  Master,  possesses  a  peace  which  the 
world  can  neither  give  nor  take  awa}' .  True,  he  may 
be  misunderstood  and  misinterpreted ;  he  may  be 
dubbed  narrow  and  bigoted,  and  such  like ;  but 
none  of  these  things  move  him.  One  approving 
smile  from  his  Lord  is  more  than  ample  recompense 
for  all  the  reproach  that  men  can  heap  upon  him. 
He  knows  how  to  estimate  at  their  proper  worth  the 
thoughts  of  men  ;  they  are  to  him  as  the  chaff  which 
the  wind  driveth  away.  The  deep  utterance  of  his 
heart,  as  he  moves  steadily  along  the  sacred  path  of 
obedience,  is, — 

"Let  me  my  feebleness  recline 
On  that  eternal  love  of  Thine, 
And  human  thoughts  forget; 
Childlike  attend  what  Thou  wilt  say, 


CHAPTER    X.  91 

Go  forth  and  serve  Thee  while  '  tis  day, 
Nor  leave  Thy  sweet  retreat." 

In  the  closing  verses  of  our  chapter,  the  lawgiver 
seems  to  rise  higher  and  higher  in  his  presentation 
of  moral  motives  for  obedience,  and  to  come  closer 
and  closer  to  the  hearts  of  the  people.  "Behold," 
he  says,  "the  heaven  and  the  heaven  of  heavens  is 
the  Lord's  th}^  God,  the  earth  also,  with  all  that 
therein  is.  Only  the  Lord  had  a  delight  in  thy 
fathers  to  love  them,  and  He  chose  their  seed  after 
them,  even  you  above  all  people,  as  it  is  this  day." 
What  a  marvelous  privilege  to  be  chosen  and  loved 
by  the  Possessor  of  heaven  and  earth!  what  an 
honor  to  be  called  to  serve  and  obey  Him !  Surely 
nothing  in  all  this  world  could  be  higher  or  better. 
To  be  identified  and  associated  with  the  Most  High 
God,  to  have  His  name  called  upon  them,  to  be  His 
peculiar  people,  His  special  possession,  the  people 
of  His  choice,  to  be  set  apart  from  all  the  nations  of 
the  earth  to  be  the  servants  of  Jehovah  and  His 
witnesses.  What,  we  may  ask,  could  exceed  this, 
except  it  be  that  to  which  the  Church  of  God  and 
the  individual  believer  are  called? 

Assuredly,  our  privileges  are  higher,  inasmuch  as 
we  know  God  in  a  higher,  deeper,  nearer,  more 
intimate  manner  than  the  nation  of  Israel  ever  did. 
AVe  know  Him  as  the  God  and  Father  of  the  Lord 
Jesus  Christ,  and  as  our  God  and  Father.  We  have 
the  Holy  Ghost  dwelling  in  us,  shedding  abroad  the 
love  of  God  in  our  hearts,  and  leading  us  to  cry, 
Abba,  Father.  All  this  is  far  beyond  any  thing  that 
7 


92  ■  DEUTERONOMY. 

God's  earthly  people  ever  knew  or  could  know  ;  and, 
inasmuch  as  our  })rivileges  are  higher,  His  claims 
upon  our  hearty  and  unreserved  obedience  are  also 
higher.  Every  appeal  to  the  heart  of  Israel  should 
come  home  with  augmented  force  to  our  hearts, 
beloved  Christian  reader ;  every  exhortation  ad- 
dressed to  them  should  speak  far  more  powerfully 
to  us.  We  occupy  the  very  highest  ground  on  which 
an}^  creature  could  stand.  Neither  the  seed  of 
Abraham  on  earth  nor  the  angels  of  God  in  heaven 
could  say  what  we  can  say  or  know  what  we  know. 
We  are  linked  and  eternally  associated  with  the 
risen  and  glorified  Son  of  God.  We  can  adopt  as 
our  own  the  wondrous  language  of  1  John  iv.  17,  and 
say,  "As  He  is,  so  are  we  in  this  world."  What  can 
exceed  this,  as  to  privilege  and  dignit}^  ?  Surely 
nothing,  save  to  be,  in  body,  soul,  and  spirit,  con- 
formed to  His  adorable  image,  as  we  shall  be  ere 
long,  through  the  abounding  grace  of  God. 

Well  then,  let  us  ever  bear  in  mind — yea,  let  us 
have  it  deep,  deep  down  in  our  hearts,  that  according 
to  our  privileges  are  our  obligations.  Let  us  not 
refuse  the  wholesome  word  "obligation,"  as  though 
it  had  a  les^al  rinse  about  it.  Far  from  it!  it  would 
be  utterl}'  impossible  to  conceive  au}^  thing  further 
removed  from  all  thought  of  legality  than  the  ob- 
ligations which  flow  out  of  the  Christian's  position. 
It  is  a  ver}^  serious  mistake  to  be  continually  raising 
the  cry  of  "Legal!  legal!"  whenever  the  holy 
responsibilities  of  our  position  are  pressed  upon  us. 
We  believe  that   every  truly  pious   Christian  will 


CHAPTER    X.  93 

delight  in  all  the  appeals  and  exhortations  wliich  the 
Holy  Ghost  addresses  to  us  as  to  our  obligations, 
seeing  they  are  all  grounded  upon  privileges  con- 
ferred upon  us  b}'  the  sovereign  grace  of  God, 
through  the  precious  blood  of  Christ,  and  made 
good  to  us  by  the  might}'  ministry  of  the  Holy 
Ghost. 

But  let  us  hearken  still  further  to  the  stirring 
appeals  of  Moses.  They  are  truly  profitable  for  us, 
with  all  our  higher  light,  knowledge,  and  privilege. 

*' Circumcise  therefore  the  foreskin  of  your  heart, 
and  be  no  more  stiff-necked.  For  the  Lord  your 
God  is  God  of  gods,  and  Lord  of  lords,  a  great 
God,  a  might}',  and  a  terrible,  which  regardeth  not 
persons,  nor  taketh  reward.  He  doth  execute  the 
judgment  of  the  fatherless  and  widow,  and  loveth 
the  stranger,  in  giving  him  food  and  raiment." 

Here,  Moses  speaks  not  merely  of  God's  doings 
and  dealings  and  ways,  but  of  Himself,  of  what  He 
is.  He  is  high  over  all,  the  great,  the  mighty,  and 
the  terrible.  But  He  has  a  heart  for  the  widow  and 
the  fatherless — those  helpless  objects  deprived  of  all 
earthly  and  natural  props,  the  poor  bereaved  and 
broken-hearted  widow,  and  the  desolate  orphan. 
God  thinks  of  and  cares  for  such  in  a  very  special 
way ;  they  have  a  claim  upon  His  loving  heart  and 
mighty  hand.  "A  father  of  the  fatherless,  and  a 
Judge  of  the  widow  is  God  in  His  holy  habitation." 
*' She  that  is  a  widow  indeed  and  desolate  trusteth 
in  God,  and  continueth  in  supplications  and  prayers 
night  and  day."     ''Leave  thy  fatherless  children,  I 


94  DEUTERONOMY. 

will  preserve  them  alive ;  and  let  thy  widows  trust 
in  Me." 

What  a  rich  provision  is  here  for  widows  and 
orphans  !  How  wondrous  God's  care  of  such  !  How 
many  widows  are  much  better  off  than  when  they 
had  their  husbands !  how  many  orphans  are  better 
cared  and  provided  for  than  when  they  had  their 
parents !  God  looks  after  them !  This  is  enough. 
Tliousands  of  husbands  and  thousands  of  parents 
are  worse,  b}^  far,  than  none ;  but  God  never  fails 
those  who  are  cast  upon  Him.  He  is  ever  true  to 
His  own  name,  whatever  relationship  He  takes.  Let 
all  widows  and  orphans  remember  this  for  their  com- 
fort and  encouragement. 

And  then  the  poor  stranger!  He  is  not  forgotten. 
"He  loveth  the  stranger,  in  giving  him  food  and 
raiment."  How  precious  is  this!  Our  God  cares 
for  all  those  who  are  bereft  of  earthly  props,  human 
hopes,  and  creature-confidences.  All  such  have  a 
special  claim  upon  Him,  to  which  He  will  irjost 
sureh'  respond  according  to  all  the  love  of  His  heart. 
Tlie  widow,  the  fatherless,  and  the  stranger  are  the 
special  objects  of  His  tender  care,  and  all  such  have 
but  to  look  to  Him,  and  draw  upon  His  exhaustless 
resources  in  all  their  varied  need. 

But  then  He  must  be  known  in  order  to  be  trusted. 
"They  that  know  Thy  name  will  put  their  trust  in 
Thee  ;  for  Thou,  Lord,  hast  not  forsaken  them  that 
seek  Thee."  Those  who  do  not  know  God  would 
vastly  prefer  an  insurance  policy  or  a  government 
annuity  to  His  promise  ;  but  the  true  believer  finds 


CHAPTER    X.  95 

in  that  promise  tlie  unfailing  stay  of  liis  lieart,  be- 
cause he  knows  and  trusts  and  loves  the  Promiser. 
He  delights  in  the  thought  of  being  absolutely  shut 
up  to  God — wholly  dependent  upon  Him.  He  would 
not,  for  worlds,  be  in  any  other  position.  The  very 
thing  which  Avould  ahnost  drive  an  unbeliever  out  of 
his  senses  is  to  the  Christian — the  man  of  faith,  the 
very  deepest  joy  of  his  heart.  The  language  of 
such  an  one  will  ever  be,  "My  soul,  wait  thou  only 
upon  God ;  for  my  expectation  is  from  Him.  He 
only  is  my  rock."  Blessed  position  !  precious  por- 
tion !  May  the  reader  know  it  as  a  divine  realit}^ 
a  living  power,  in  his  heart,  by  the  mighty  ministry 
of  the  Holy  Ghost.  Then  ^vill  he  be  able  to  sit 
loose  to  earthly  things.  He  will  be  able  to  tell  the 
world  that  he  is  independent  of  it,  having  found  all 
he  wants,  for  time  and  eternit}^,  in  the  living  God 
and  His  Christ. 

<'Tliou,  O  Christ,  art  all  I  want'; 
More  than  all  in  Thee  I  find." 

But  let  us  specially  note  the  provision  which  God 
makes  for  the  stranger.  It  is  ver}'  simple — "food 
and  raiment."  This  is  enough  for  a  true  stranger, 
as  the  blessed  apostle  says  to  his  son  Timoth}-,  "We 
brought  nothing  into  this  world,  and  it  is  certain  we 
can  carry  nothing  out.  And  having  food  and  rai- 
ment, let  us  be  therewith  content." 

Christian  reader,  let  us  ponder  this.  What  a  cure 
for  restless  ambition  is  here !  what  an  antidote 
against  covetousness !    what  a  blessed  deliverance 


96  DEUTERONOMY. 

from  the  feverish  excitement  of  commercial  life,  the 
grasping  spirit  of  the  age  in  which  our  lot  is  cast ! 
If  we  were  onl}'  content  with  the  divinely  appointed 
provision  for  the  stranger,  what  a  different  tale  we 
should  have  to  tell !  how  calm  and  even  would  be 
the  current  of  our  daily  life !  how  simple  our  habits 
and  tastes !  how  unworldly  our  spirit  and  style ! 
what  moral  elevation  above  the  self-indulgence  and 
luxury  so  prevalent  amongst  professing  Christians ! 
We  should  simply  eat  and  drink  to  the  glory  of  God, 
and  to  keep  the  body  in  proper  working  order.  To 
go  beyond  this,  either  in  eating  or  drinking,  is  to 
indulge  in  "fleshly  lusts,  which  war  against  the 
soul." 

Alas !  alas !  how  much  of  this  there  is,  specially 
in  reference  to  drink !  It  is  perfectly  appalling  to 
think  of  the  consumption  of  intoxicating  drink 
amongst  professing  Christians.  It  is  our  thorough 
conviction  that  the  devil  has  succeeded  in  ruining 
the  testimony  of  hundreds,  and  in  causing  them  to 
make  shipwreck  of  faith  and  a  good  conscience,  by 
the  use  of  stimulants.  Thousands  ruin  their  for- 
tunes, ruin  their  families,  ruin  their  health,  ruin 
their  souls,  through  the  senseless,  vile,  and  cursed 
desire  for  stimulants. 

We  are  not  going  to  preach  a  crusade  against 
stimulants  or  narcotics.  The  wrong  is  not  in  the 
things  themselves,  but  in  our  inordinate  and  sinful 
use  of  them.  It  not  unfrequently  happens  that 
persons  who  fall  under  the  horrible  dominion  of 
drink  seek  to  la}^  the  blame  on  their  medical  adviser, 


CHAPTER    X.  97 

but  surely  no  proper  medical  man  would  ever  advise 
his  patient  to  indulge  in  the  use  of  stimulants,  lie 
may  prescribe  the  use  of  "a  little  wine,  for  the 
stomach's  sake  and  frequent  infirmities,"  and  he  has 
the  very  highest  authority  for  so  doing;  but  why 
should  this  lead  any  one  to  become  a  drunkard? 
Each  one  is  responsible  to  walk  in  the  fear  of  God  in 
reference  to  both  eating  and  drinking.  If  a  doctor 
prescribes  a  little  nourishing  food  for  his  patient,  is 
he  to  be  blamed  if  that  patient  becomes  a  glutton  ? 
Surely  not.  The  evil  is  not  in  the  doctor's  prescrip- 
tion, or  in  the  stimulant  or  in  the  nourishment,  but 
in  the  wretched  lust  of  the  heart. 

Here,  we  are  persuaded,  lies  the  root  of  the  evil ; 
and  the  remedy  is  found  in  that  precious  grace  of 
God  which,  while  it  briugeth  salvation  unto  all  men, 
teacheth  those  who  are  saved  "to  live  soberly^  right- 
eously, and  godly  in  this  present  world."  And  be 
it  remembered  that  "to  live  soberl}^"  means  a  great 
deal  more  than  temperance  in  eating  and  drinking; 
it  means  this,  most  surel}^  but  it  takes  in  also  the 
whole  range  of  inward  self-government — the  govern- 
ment of  the  thoughts,  the  government  of  the  temper, 
the  government  of  the  tongue.  The  grace  that  saves 
us  not  only  tails  us  how  to  live,  but  teaches  how  to 
do  it,  and  if  we  follow  its  teachings,  we  shall  be  Avell 
content  with  God's  provision  for  the  stranger. 

It  is  at  once  interestinoj  and  edifvingr  to  notice 
the  way  in  which  Moses  sets  the  divine  example 
before  the  people  as  their  model.  Jehovah  "loveth 
the  stranger,  in  giving  him  food  and  raiment.    Love 


98  DEUTERONOMY. 

ye  therefore  the  stranger ;  for  ye  were  strangers  in 
the  land  of  Egypt."  This  is  very  touching.  They 
were  not  only  to  keep  before  their  e3'es  the  divine 
model,  but  also  to  remember  their  own  past  history 
and  experience,  in  order  that  their  hearts  might  be 
drawn  out  in  sympath}^  and  compassion  toward  the 
poor  homeless  stranger.  It  was  the  bounden  duty 
and  high  privilege  of  the  Israel  of  God  to  place 
themselves  in  the  circumstances  and  enter  into  the 
feelings  of  others.  They  were  to  be  the  moral  rep- 
resentatives of  that  blessed  One  whose  people  they 
were,  and  whose  name  was  called  upon  them.  They 
were  to  imitate  Him  in  meeting  the  wants  and 
gladdening  the  hearts  of  the  fatherless,  the  widow, 
and  the  stranger.  And  if  God's  earthly  people  were 
called  to  this  lovely  course  of  action,  how  much 
more  are  we  who  are  "blessed  with  all  spiritual 
blessings  in  the  heavenlies  in  Christ  Jesus."  May 
we  abide  more  in  His  presence,  and  drink  more  into 
His  spirit,  that  so  we  may  more  faithfull}^  reflect 
His  moral  glories  upon  all  with  whom  we  come  in 
contact. 

The  closing  lines  of  our  chapter  give  us  a  very 
fine  summing  up  of  the  practical  teaching  which  has 
been  eno^as^inoj  our  attention.  "Thou  shalt  fear  the 
Lord  thy  God ;  Him  shalt  thou  serve,  and  to  Him 
shalt  thou  cleave,  and  swear  by  His  name.  He  is 
th}'  praise,  and  He  is  thy  God,  that  hath  done  for 
thee  these  great  and  terrible  things,  which  thine 
e3'es  have  seen.  Thy  fathers  went  down  into  Eg3^pt 
with  threescore  and  ten  persons,  and  now  the  Lord 


CHAPTER    XI.  99 

hatli  made  thee  as  the  stars  of  heaven  for  multitude." 
(Vcr.  20-22.) 

How  thoroughly  bracing  is  all  this  to  the  moral 
being!  This  binding  of  the  heart  to  the  Lord 
Himself  by  means  of  all  that  He  is,  and  all  His 
wondrous  actings  and  gracious  ways,  is  unspeakably 
precious.  It  is,  we  may  truly  say,  the  secret  spring 
of  all  true  devotedness.  God  grant  that  the  writer 
and  the  reader  may  abidingly  realize  its  motive 
power. 


CHAPTER  XI. 

^^rpHEREFORE  thou  shalt  love  the  Lord  thy  God, 
J-  and  keep  His  charge,  and  His  statutes,  and 
His  judgments,  and  His  commandments,  alway. 
And  know  ye  this  da}' ;  for  I  speak  not  with  your 
children  which  have  not  known,  and  which  have  not 
seen  the  chastisements  of  the  Lord  your  God,  His 
greatness,  His  mighty  hand,  and  His  stretched-out 
arm,  and  His  miracles,  and  His  acts,  which  He  did 
in  the  midst  of  Egypt  unto  Pharaoh  the  king  of 
Egypt,  and  unto  all  his  land  ;  and  what  He  did  unto 
the  army  of  Egypt,  unto  their  horses,  and  to  their 
chariots  ;  how  He  made  the  water  of  the  Red  Sea  to 
overflow  them  as  they  pursued  after  j'ou,  and  how 
the  Lord  hath  destroyed  them  unto  this  day  ;  and 
what  He  did  unto  3'ou  in  the  wilderness,  until  ye 
came  into  this  place  ;  and  what  He  did  unto  Dathan 


100  DEUTERONOMY. 

and  Abiram,  the  sons  of  Eliab,  the  son  of  Reuben; 
how  the  earth  opened  her  mouth,  and  swallowed 
them  up,  and  their  households,  and  their  tents,  and 
all  the  substance  that  was  in  their  possession,  in  the 
midst  of  all  Israel ;  but  your  eyes  have  seen  all  the 
great  acts  of  the  Lord  which  He  did." 

Moses  felt  it  to  be  of  the  very  highest  importance 
that  all  the  mighty  acts  of  Jehovah  should  be  kept 
prominently  before  the  hearts  of  the  people,  and 
deeply  engraved  on  the  tablets  of  their  memor}-. 
The  poor  human  mind  is  vagrant,  and  the  heart 
volatile,  and  notwithstanding  all  that  Israel  had 
seen  of  the  solemn  judgments  of  God  upon  Egypt 
and  upon  Pharaoh,  they  were  in  danger  of  forgetting 
them,  and  losing  the  impression  which  they  were 
designed  and  eminently  fitted  to  make  upon  them. 

It  may  be  we  feel  disposed  to  wonder  how  Israel 
could  ever  forget  the  impressive  scenes  of  their 
history  in  Egypt  from  first  to  last — the  descent  of 
their  fathers  thither  as  a  mere  handful,  their  steady 
growth  and  progress  as  a  people,  spite  of  formidable 
difficulties  and  hindrances,  so  that  from  the  insignifi- 
cant few,  they  had  become,  by  the  good  hand  of  their 
God  upon  them,  as  the  stars  of  heaven  for  multitude. 

And  then  those  ten  plagues  upon  the  land  of 
Egypt!  How  full  of  awful  solemnity!  how  pre- 
eminently calculated  to  impress  the  heart  with  a 
sense  of  the  mighty  power  of  God,  the  utter  im- 
potency  and  insignificance  of  man,  in  all  his  boasted 
wisdom,  strength,  and  glory,  and  the  egregious  foll}^ 
of  his    attempting   to   set   himself  up  against   the 


CHAPTER    XI.  101 

almiglit}^  God !  What  was  all  the  power  of  Pharaoh 
and  of  Egypt  in  the  presence  of  the  Lord  God  of 
Israel?  In  one  honr  all  was  plunged  into  hopeless 
ruin  and  destruction.  All  the  chariots  of  Egypt, 
all  the  pomp  and  glor}^  the  valor  and  might,  of  that 
ancient  and  far-famed  nation — all  was  overwhelmed 
in  the  depths  of  the  sea. 

And  why  ?  Because  they  had  presumed  to  meddle 
with  the  Israel  of  God  ;  they  had  dared  to  set  them- 
selves in  opposition  to  the  eternal  purpose  and 
counsel  of  the  Most  High.  They  sought  to  crush 
those  on  whom  He  had  set  His  love.  He  had  sworn 
to  bless  the  seed  of  Abraham,  and  no  power  of  earth 
or  hell  could  possibly  annul  His  oath.  Pharaoh,  in 
his  pride  and  hardness  of  heart,  attempted  to  coun- 
tervail the  divine  actings,  but  he  only  meddled  to  his 
own  destruction.  His  land  was  shaken  to  its  very 
centre,  and  himself  and  his  mighty  army  overthrown 
in  the  Red  Sea,  a  solemn  example  to  all  who  should 
ever  attempt  to  stand  in  the  way  of  Jehovah's 
purpose  to  bless  the  seed  of  Abraham  His  friend. 

Nor  was  it  merely  what  Jehovah  had  done  to 
Egypt  and  to  Pharaoh  that  the  people  were  called 
to  remember,  but  also  what  He  had  done  amongst 
themselves.  How  soul-subduing  the  judgment  upon 
Dathan  and  Abiram  and  their  households  !  How 
awful  the  thought  of  the  earth  opening  her  mouth 
and  swallowing  them  up !  And  for  what  ?  For 
their  rebellion  against  the  divine  appointment.  In 
the  history  given  in  Numbers,  Korah,  the  Levite,  is 
the  prominent  character ;   but  here,  he  is  omitted, 


102  DEUTERONOMY. 

and  the  two  Reubenites  are  named — two  members 
of  the  congregation,  because  Moses  is  seeking  to 
act  on  the  whole  body  of  the  people  bj^  setting  be- 
fore them  the  terrible  consequence  of  self-will  in 
two  of  their  number — two  ordinary  members,  as  we 
should  say,  and  not  merely  a  privileged  Lcvite. 

In  a  word,  then,  whether  the  attention  was  called 
to  the  divine  actings  without  or  within,  abroad  or  at 
home,  it  was  all  for  the  purpose  of  impressing  their 
hearts  and  minds  with  a  deep  sense  of  the  moral 
importance  of  obedience.  This  was  the  one  grand 
aim  of  all  the  rehearsals,  all  the  comments,  all  the 
exhortations,  of  the  faithful  servant  of  God  who  was 
so  soon  to  be  removed  from  their  midst.  For  this, 
he  ranges  over  their  history  for  centuries,  culling, 
grouping,  commenting,  taking  up  this  fact  and 
omitting  that,  as  guided  by  the  Spirit  of  God.  The 
journey  down  toEg^-pt,  the  sojourn  there,  the  heavy 
judgments  upon  the  self-willed  Pharaoh,  the  exodus, 
the  passage  through  the  sea,  the  scenes  in  the 
wilderness,  and  speciall}^  the  awful  fate  of  the  two 
rebellious  Reubenites — all  is  brought  to  bear,  with 
marvelous  force  and  clearness,  upon  the  conscience 
of  the  people,  in  order  to  strengthen  the  basis  of 
Jehovah's  claim  upon  their  unqualified  obedience  to 
His  holy  commandments. 

"Therefore  shall  3'e  keep  all  the  commandments 
which  I  command  you  this  day,  that  ye  may  he 
st7'ong,  and  go  in  and  possess  the  land,  whither  ye 
go  to  possess  it ;  and  that  ye  may  prolong  your 
days  in  the  land,  which  the  Lord  sware  unto  your 


CHAPTER    XI.  lOo 

fathers  to  give  unto  them  and  to  their  seed,  a  land 
that  floweth  with  milk  and  honey." 

Let  the  reader  note  the  beautiful  moral  link  be- 
tween those  two  clauses — "keep  all  the  command- 
ments"— "that  ye  may  be  strong."  There  is  great 
strength  gained  b}^  unreserved  obedience  to  the 
Word  of  God.  It  will  not  do  to  pick  and  choose. 
We  are  prone  to  this — prone  to  take  up  certain 
commandments  and  precepts  which  suit  ourselves ; 
but  this  is  realh'  self-will.  What  right  have  we  to 
select  such  and  such  precepts  from  the  Word,  and 
neglect  others  ?  None  whatever.  To  do  so  is,  in 
principle,  simply  self-will  and  rebellion.  What 
business  has  a  servant  to  decide  as  to  which  of  his 
master's  commands  he  will  obey?  Surely  none 
whatever ;  each  commandment  stands  clothed  with 
the  master's  authority,  and  therefore  claims  the 
servant's  attention  ;  and,  we  may  add,  the  more 
implicitly  the  servant  obeys,  the  more  he  bends  his 
respectful  attention  to  every  one  of  his  master's 
commands,  be  it  ever  so  trivial,  the  more  does  he 
strengthen  himself  in  his  position  and  grow  in  his 
master's  confidence  and  esteem.  Every  master 
loves  and  values  an  obedient,  faithful,  devoted 
servant.  We  all  know  what  a  comfort  it  is  to  have 
a  servant  whom  we  can  trust — one  who  finds  his 
delight  in  carrying  out  our  every  wish,  and  who 
does  not  require  perpetual  looking  after,  but  knows 
his  dut}'  and  attends  to  it. 

Now,  ou^ht  we  not  to  seek  to  refresh  the  heart  of 
our  blessed  Master,  by  a  loving  obedience  to  all  His 


104  DEUTEROXOMY. 

commandments  ?  Only  think,  reader,  what  a  privi- 
lege it  is  to  be  allowed  to  give  joy  to  the  heart  of 
that  blessed  One  who  loved  us  and  gave  Himself  for 
us.  It  is  something  wonderful  that  poor  creatures 
such  as  we  can  in  any  way  refresh  the  heart  of 
Jesus ;  3'et  so  it  is,  blessed  be  His  name.  He  de- 
lights in  our  keeping  His  commandments ;  and 
assuredly  the  thought  of  this  should  stir  our  whole 
moral  being,  and  lead  us  to  study  His  Word,  in 
order  to  find  out,  more  and  more,  what  His  com- 
mandments are,  so  that  we  maj-  do  them. 

We  are  forcibly  reminded,  by  those  words  of 
Moses  which  we  have  just  quoted,  of  the  apostle's 
pra3'er  for  "the  saints  and  faithful  brethren  in 
Christ  at  Colosse."  "For  this  cause  we  also,  since 
the  day  we  heard  it,  do  not  cease  to  pray  for  you, 
and  to  desire  that  ye  might  be  filled  with  the  knowl- 
edge of  His  will  in  all  wisdom  and  spiritual  under- 
standing ;  that  ye  might  walk  worthy  of  the  Lord 
unto  all  pleasing^  being  fruitful  in  every  good  work, 
and  increasing  in  the  knoidedge  of  God;  strengthened 
ivith  all  mighty  according  to  His  gjorious  power,  unto 
all  patience  and  long-suffering  with  joyfulness  ;  giv- 
ing thanks  unto  the  Father,  which  hath  made  us 
meet  to  be  partakers  of  the  inheritance  of  the  saints 
in  light ;  who  hath  delivered  us  from  the  power  of 
darkness,  and  hath  translated  us  into  the  kingdom 
of  the  Son  of  His  love ;  in  whom  we  have  redemp- 
tion through  His  blood,  the  forgiveness  of  sins." 
(Col.  i.  9-14.) 

Makins  allowance  for  the  difference  between  the 


CHAPTER    XI.  105 

earthly  and  the  heavenl}- — between  Israel  and  the 
Church,  there  is  a  striking  similarity  between  the 
words  of  the  lawgiver  and  the  words  of  the  apostle. 
Both  together  are  eminently  fitted  to  set  forth  the 
beauty  and  preciousness  of  a  willing-hearted,  loving 
obedience.  It  is  precious  to  the  Father,  precious 
to  Christ,  precious  to  the  Holy  Ghost ;  and  this 
surely  ought  to  be  enough  to  create  and  strengthen 
ill  our  liearts  the  desire  to  be  filled  with  the  knowl- 
edge of  His  will,  that  so  we  might  walk  worthy  of 
Him  to  all  pleasing,  being  fruitful  in  every  good  work^ 
and  increasinor  in  the  knowledore  of  God.  It  should 
lead  us  to  a  more  diligent  study  of  the  Word  of 
God,  so  that  we  might  be  ever  finding  out  more  and 
more  of  our  Lord's  mind  and  will,  learning  what  is 
well-pleasing  to  Him,  and  looking  to  Him  for  grace 
to  do  it.  Thus  should  our  hearts  be  kept  near  to 
Him,  and  we  should  find  an-ever-deepening  interest 
in  searching  the  Scriptures,  not  mereh''  to  grow  in 
the  knowledge  of  truth,  but  in  the  knowledge  of 
God,  the  knowledge  of  Christ — the  deep,  personal, 
experimental  knowledge  of  all  that  is  treasured  up 
in  that  blessed  One  who  is  the  fullness  of  the  God- 
head bodily.  Oh,  may  the  Spirit  of  God,  b\'  His 
most  precious  and  powerful  ministry,  awaken  in  us 
a  more  intense  desire  to  know  and  to  do  the  will  of 
our  blessed  Lord  and  Saviour  Jesus  Christ,  that 
thus  we  ma}^  refresh  His  loving  heart  and  be  well- 
pleasing  to  Him  in  all  things. 

We  must  now  turn,  for  a  moment,  to  the  lovely 
picture  of  the  promised  land  which  Moses  holds  up 


106  DETTTERONOMY,  ' 

before  the  eyes  of  the  people. — "For  the  land 
whitlier  thou  goest  in  to  possess  it,  is  not  as  the  land 
of  Egypt,  from  whence  ye  came  out,  where  thou 
sowedst  thy  seed,  and  wateredst  it  with  thy  foot,  as 
a  garden  of  herbs ;  but  the  land  whither  ye  go  to 
possess  it,  is  a  land  of  hills  and  valleys,  and  drinketh 
water  of  the  rain  of  heaven  ;  a  land  which  the  Lord 
thy  God  careth  for ;  the  eyes  of  the  Lord  thy  God 
are  alwaj-s  upon  it,  from  the  beginning  of  the  year 
even  unto  the  end  of  the  year."  (Ver.  10-12.) 

What  a  vivid  contrast  between  Egypt  and  Canaan  ! 
Egypt  had  no  rain  from  heaven  ;  it  was  all  human 
effort  there.  Not  so  in  the  Lord's  land  ;  the  human 
foot  could  do  nothing  there,  nor  was  there  any  need, 
for  the  blessed  rain  from  heaven  dropped  upon  it; 
Jehovah  Himself  cared  for  it  and  watered  it  with  the 
early  and  latter  rain.  The  land  of  Egypt  was  de- 
pendent upon  its  own  resources  ;  the  land  of  Canaan 
was  wholly  dependent  upon  God — upon  what  came 
down  from  heaven.  "M}^  river  is  mine  own,"  was 
the  language  of  Egj'pt ;  "the  river  of  God"  was 
the  hope  of  Canaan.  Tlie  habit  in  Egypt  was  to 
water  with  the  foot ;  the  habit  in  Canaan  was  to 
look  up  to  heaven. 

We  have  in  the  sixtj^-fifth  psalm  a  lovely  state- 
ment of  the  condition  of  things  in  the  Lord's  land, 
as  viewed  by  the  eye  of  faith.  "Thou  visitest  the 
earth,  and  waterest  it ;  Thou  greatly  enrichest  it  with 
the  river  of  God,  which  is  full  of  water ;  Thou  pre- 
parest  them  corn,  when  Tliou  hast  so  provided  for 
it.     Thou  waterest  the  ridges  thereof  abundantly; 


CHAPTKU    XI.  107 

Thou  settlest  the  farrows  thereof ;  Thou  makest  it  soft 
with  showers ;  Thou  blessest  the  springing  thereof. 
Thou  crownest  the  3'ear  with  Thy  goodness,  and  Thy 
paths  drop  fatness.  They  drop  upon  the  pastures  of 
the  wilderness ;  and  the  little  hills  rejoice  on  every 
side.  The  pastures  are  clothed  with  flocks ;  the 
valle3's  also  are  covered  over  with  corn  ;  they  shout 
for  joy,  they  also  sing."  (Ver.  9-13.) 

How  perfectly  beautiful!  Only  think  of  God 
watering  the  ridges  and  settling  the  furrows !  think 
of  His  stooping  down  to  do  the  work  of  a  husband- 
man for  His  people !  Yes,  and  delighting  to  do  it ! 
It  was  the  joy  of  His  heart  to  pour  His  sunbeams 
and  His  refreshing  showers  upon  the  "hills  and 
valleys"  of  His  beloved  people.  It  was  refreshing 
to  His  spirit,  as  it  was  to  the  praise  of  His  name,  to 
see  the  vine,  the  fig-tree,  and  the  olive  flourishing, 
the  valleys  covered  with  the  golden  grain,  and  the 
rich  pastures  covered  with  flocks  of  sheep. 

Thus  it  should  ever  have  been,  and  thus  it  would 
have  been,  had  Israel  only  walked  in  simple  obedi- 
ence to  the  holy  law  of  God.  "It  shall  come  to  pass, 
if  5^e  shall  hearken  diligently  unto  My  command- 
ments which  I  command  you  this  da}',  to  love  the 
Lord  your  God,  and  to  serve  Him  ivith  all  your  heart 
and  with  all  your  soid,  that  I  will  give  3'ou  the  rain 
of  3'^our  land  in  his  due  season,  the  first  rain  and  the 
latter  rain,  that  thou  mayest  gather  in  thy  corn,  and 
thy  wine,  and  thine  oil.  And  I  will  send  grass  in 
thy  fields  for  thy  cattle,  that  thou  mayest  eat  and  be 
full."  (Ver.  13-15.) 


108  DEUTERONOMY. 

Thus  the  matter  stood  between  the  God  of  Israel 
and  the  Israel  of  God.  Nothing  could  be  simpler, 
nothing  more  blessed.  It  was  Israel's  liigh  and  holy 
privilege  to  love  and  serve  Jehovah  ;  it  was  Jehovah's 
prerogative  to  bless  and  prosper  Israel.  Happiness 
and  fruitfulness  were  to  be  the  sure  accompaniments 
of  obedience.  The  people  and  their  land  were  wholly 
dependent  upon  God.  All  their  supplies  were  to  come 
down  from  heaven  ;  and  hence,  so  long  as  they  walked 
in  loving  obedience,  the  copious  showers  dropped 
upon  their  fields  and  vineyards,  the  heavens  dropped 
down  the  dew,  and  the  earth  responded  in  fruitful- 
ness and  blessing. 

But,  on  the  other  hand,  when  Israel  forgot  the 
Lord,  and  forsook  His  precious  commandments,  the 
heaven  became  brass  and  the  earth  iron  ;  barrenness, 
desolation,  famine,  and  misery  were  the  melancholy 
accompaniments  of  disobedience.  How  could  it  be 
otherwise?  "If  ye  be  willing  and  obedient,  ye  shall 
eat  the  good  of  the  land  ;  but  if  ye  refuse  and  rebel, 
ye  shall  be  devoured  with  the  sword  ;  for  the  mouth 
of  the  Lord  hath  spoken  it." 

Now,  in  all  this  there  is  deep,  practical  instruction 
for  the  Church  of  God.  Although  we  are  not  under 
law,  we  are  called  to  obedience  ;  and  as  we  are  en- 
abled, through  grace,  to  yield  a  loving,  heart}^  obe- 
dience, w^e  are  blessed  in  our  own  spiritual  state, 
our  souls  are  watered,  refreshed,  and  strengthened, 
and  we  brinoj  forth  the  fruits  of  risfhteousness  which 
are  by  Jesus  Christ  to  the  glory  and  praise  of  God. 

The  reader  may  refer  with  much  profit,  in  connec- 


CHAPTER    XT.  109 

tion  with  this  great  practical  subject,  to  the  opening 
of  John  XV. — a  most  precious  scripture,  and  one  de- 
manding the  earnest  attention  of  every  true-hearted 
child  of  God.  "I  am  the  true  vine,  and  M}^  Father 
is  the  Husbandman.  Every  brancli  in  Me  that  bear- 
eth  not  fruit  He  taketh  away  ;  and  every  branch  thai 
beareth  fruit,  He  purgeth  it,  that  it  may  bring  forth 
more  fruit.  Now  ye  are  clean  through  the  word 
which  I  have  spoken  unto  3'ou.  Abide  in  Me,  and  I 
in  3:pu.  As  the  branch  cannot  bear  fruit  of  itself, 
except  it  aliide  in  the  vine  ;  no  more  can  j^e,  except 
3'e  abide  in  Me.  I  am  the  vine,  3'e  are  the  branches : 
he  that  abideth  in  Me,  and  I  in  him,  the  same 
bringeth  forth  much  fruit ;  for  without  [or  apart 
from]  Me  3'e  can  do  nothing.  If  a  man  abide  not 
in  Me,  he  is  cast  forth  as  a  branch,  and  is  withered; 
and  men  gather  them,  and  cast  them  into  the  fire, 
and  the3^  are  burned.  If  ye  abide  in  Me,  and  My 
words  abide  in  3^ou,  ye  shall  ask  what  3^e  will,  and  it 
shall  be  done  unto  3'ou.  Herein  is  My  Father  glori- 
fied, that  ye  bear  much  fruit;  so  shall  3'e  be  My 
disciples.  As  the  Father  hath  loved  Me,  so  have  I 
loved  you ;  continue  ye  in  My  love.  If  ye  keep  My 
commandments^  ye  shall  abide  in  My  love;  even  as  I 
have  kept  M3'  Father's  commandments,  and  abide 
in  His  love."  (Ver.  1-10.)  .    < 

This  weight3'  passage  of  Scripture  has  suffered 
immensely  through  theological  controversy  and 
rehgious  strife.  It  is  as  plain  as  it  is  practical,  and 
onlv  needs  to  be  taken  as  it  stands,  in  its  own  divine 
simplicity.     If  we  seek  to  import  into  it  what  does 


110  DEUTERONOMY. 

not  belong  to  it,  we  mar  its  integrity  and  miss  its 
trne  application.  In  it  we  have  Christ,  the  true  vine, 
taking  the  place  of  Israel,  who  had  become  to  Jeho- 
vah tlie  degenerate  plant  of  a  strange  vine.  The 
scene  of  the  parable  is  obviously  earth,  and  not 
heaven ;  we  do  not  think  of  a  vine  and  a  husband- 
man {yEGjpyo';')  in  heaven.  Besides,  our  Lord  says, 
"I  am  the  true  vine."  The  figure  is  very  distinct. 
It  is  not  the  head  and  the  members,  but  a  tree  and 
its4)ranches.  Moreover,  the  subject  of  the  parable 
is  as  distinct  as  the  parable  itself;  it  is  not  eternal 
life,  but  fruit-bearing.  If  this  were  borne  in  mind, 
it  would  greatly  help  to  an  understanding  of  this 
much-misunderstood  passage  of  Scripture. 

In  a  word,  then,  we  learn  from  the  figure  of  the 
vine  and  its  branches  that  the  true  secret  of  fruit- 
bearing  is,  to  abide  in  Christ,  and  the  way  to  abide 
in  Christ  is,  to  keep  His  precious  commandments. 
"If  ye  keep  My  commandments,  3'e  shall  abide  in 
My  love ;  even  as  I  have  kept  My  Father's  com- 
mandments, and  abide  in  His  love."  This  makes  it 
all  so  simple.  The  way  to  bear  fruit  in  season  is, 
to  abide  in  the  love  of  Christ,  and  this  abiding  is 
proved  by  our  treasuring  up  His  commandments  iu 
our  hearts  and  yielding  a  loving  obedience  to  ever}^ 
one  of  them.  It  is  not  running  hither  and  thither 
in  the  mere  energy  of  nature ;  it  is  not  the  excite- 
ment of  mere  fleshly  zeal  displaying  itself  in  spas- 
modic efforts  after  devotedness.  No  ;  it  is  something 
quite  different  from  all  this  ;  it  is  the  calm  and  holy 
obedience  of  the  heart — a  loving:  obedience  to  our 


CHAPTER    XI.  Ill 

own  beloved  Lord,  which  refreshes  His  heart  and 
glorifies  His  name. 

"How  blest  arc  they  who  still  abide 
Close  sheltered  by  Thy  watchful  side  ; 
Who  life  and  strength  from  Thee  receive, 
And  with  Thee  move  and  in  Thee  live." 

Reader,  may  we  apply  our  hearts  diligently  to  this 
great  subject  of  fruit-bearing.  May  we  better  un- 
derstand what  it  is.  We  are  apt  to  make  great 
mistakes  about  it.  It  is  to  be  feared  that  mu(;h — 
very  much  of  what  passes  for  fruit  would  not  be  ac- 
credited in  the  divine  presence.  God  cannot  own 
any  thing  as  fruit  which  is  not  the  direct  result  of 
abiding  in  Christ.  "We  may  earn  a  great  name  among 
our  fellows  for  zeal,  energ}^  and  devotedness ;  we 
may  be  abundant  in  labors,  in  every  department  of 
the  work  ;  we  may  acquit  ourselves  as  great  travelers, 
great  preachers,  earnest  workers  in  the  vineyard, 
great  philanthropists  and  moral  reformers  ;  we  may 
spend  a  princely  fortune  in  promoting  all  the  great 
objects  of  Christian  benevolence,  and  all  the  while 
not  produce  a  single  cluster  of  fruit  acceptable  to 
the  Father's  heart. 

And,  on  the  other  hand,  it  may  be  our  lot  to  pass 
the  time  of  our  sojourn  here  in  obscurity  and  retire- 
ment from  human  gaze  ;  we  may  be  little  accounted 
of  by  the  world  and  the  professing  church ;  we  may 
seem  to  leave  but  little  mark  on  the  sands  of  time  ; 
but  if  only  we  abide  in  Clu'ist,  abide  in  His  love, 
treasure  up  His  precious  words  in  our  hearts,  and 
yield  ourselves  up  to  a  holy  and  loving  obedience  to 


112  DEUTERONOMY. 

His  commandments,  then  shall  our  fruit  be  in  season, 
and  our  Father  will  be  glorified,  and  we  shall  grow 
in  the  experimental  knowledge  of  our  Lord  and 
Saviour  Jesus  Christ. 

We  shall  now  look  for  a  moment  at  the  remain- 
der of  our  chapter,  in  which  Moses,  in  words  of 
intense  earnestness,  presses  upon  the  congregation 
the  u rodent  need  of  watchfulness  and  dilisrence  in 
reference  to  all  the  statutes  and  judgments  of  the 
Lord  their  God.  The  beloved  and  faithful  servant 
of  God,  and  true  lover  of  the  people,  was  unwearied 
in  his  efforts  to  brace  them  up  to  that  whole-hearted 
obedience  which  he  knew  to  be  at  once  the  spring 
of  their  happiness  and  their  fruitfulness ;  and  just 
as  our  blessed  Lord  warns  His  disciples  by  set- 
ting before  them  the  solemn  judgment  of  the  un- 
fruitful branch,  so  does  Moses  warn  the  people  as 
to  the  sure  and  terrible  consequences  of  disobe- 
dience. 

"Take  heed  to  yourselves,  that  your  heart  he  not 
deceived^  and  3"e  turn  aside,  and  serve  other  gods, 
and  worship  them."  Sad  progress  downward!  The 
heart  deceived.  This  is  the  beginnino^  of  all  declen- 
sion.  "And  yQ  turn  aside."  The  feet  are  sure  to 
follow  the  heart.  Hence  the  deep  need  of  keeping 
the  heart  with  all  diligence  ;  it  is  the  citadel  of  the 
whole  moral  being,  and  so  long  as  it  is  kept  for  the 
Lord,  the  enemy  can  gain  no  advantage  ;  but  when 
once  it  is  surrendered,  all  is  really  gone, — there  is 
the  turning  aside  ;  the  secret  departure  of  the  heart 
is  proved  by  the  practical  ways, — "other  gods"  are 


CHAPTER    XI.  113 

served  and  worshiped.  The  descent  down  along  the 
inclined  plane  is  terribly  rapid. 

*'And  then" — mark  the  sure  and  solemn  conse- 
quences— "the  Lord's  wrath  be  kindled  against 
you,  and  He  shut  ^lp  the  heaven,  that  there  be  no 
rain,  and  that  the  land  yield  not  her  fruit ;  and  ye 
perish  quickly  from  off  the  good  land  which  the 
Lord  giveth  3'ou."  What  barrenness  and  desolation 
there  must  be  when  heaven  is  shut  up  !  No  refresh- 
ing showers  coming  down,  no  dew-drops  falling,  no 
communication  between  the  heaven  and  the  earth. 
Alas !  how  often  had  Israel  tasted  the  awful  reality 
of  this  !  "He  turneth  rivers  into  a  wilderness,  and 
the  water-springs  into  dry  ground ;  a  fruitful  land 
into  barrenness,  for  the  wickedness  of  them  that 
dwell  therein." 

And  may  we  not  see  in  the  barren  land  and  the 
desolate  wilderness  an  apt  and  striking  illustration 
of  a  soul  out  of  communion  through  disobedience 
to  the  precious  commandments  of  Christ  ?  Such  an 
one  has  no  refreshing  communications  with  heaven — 
no  showers  coming  down — no  unfoldings  of  the  pre- 
ciousness  of  Christ  to  the  heart — no  sweet  ministra- 
tions of  an  ungrieved  Si)irit  to  the  soul ;  the  Bible 
seems  a  sealed  book  ;  all  is  dark,  dreary,  and  deso- 
late. Oh,  there  cannot  be  any  thing  more  miserable 
in  all  this  world  than  a  soul  in  this  condition.  May 
the  writer  and  the  reader  never  experience  it. 
May  we  bend  our  ears  to  the  fervent  exhortations 
addressed  by  Moses  to  the  congregation  of  Israel. 
They   are   most   seasonable,    most   healthful,  most 


114  DEUTERONOMY. 

needful,  in  this  day  of  cold  indifferentism  and 
positive  willfulness.  They  set  before  us  the  divine 
antidote  against  the  special  evils  to  which  the  Church 
of  God  is  exposed  at  this  very  hour — an  hour  critical 
and  solemn  beyond  all  human  conception. 

"Therefore  shall  3e  lay  up  these  my  ivorcls  in  your 
heart  and  in  your  soul,  and  bind  them  for  a  sign 
upon  3'our  hand,  that  they  may  be  as  frontlets 
between  your  eyes.  And  ye  shall  teach  them  your 
children,  speaking  of  them  when  thou  sittest  in  thine 
house,  and  when  thou  walkest  by  the  wa}',  when 
thou  liest  down,  and  when  thou  risest  up  ;  and  thou 
shalt  write  them  upon  the  door-posts  of  thine  house, 
and  upon  thy  gates,  that  j^our  days  may  be  multi- 
plied, and  the  da3's  of  3^our  children,  in  the  land 
which  the  Lord  sware  unto  your  fathers  to  give 
them,  as  the  days  of  heaven  upon  the  earth." 

Blessed  days !  And  oh,  how  ardently  the  large, 
loving  heart  of  Moses  longed  that  the  people  might 
enjoy  many  such  days!  And  how  simple' the  con- 
dition !  Truly  nothing  could  be  simpler,  nothing 
more  precious.  It  was  not  a  heavy  3'oke  laid  upon 
them,  but  the  sweet  privilege  of  treasuring  up  the 
precious  commandments  of  the  Lord  their  God  in 
their  hearts,  and  breathing  the  very  atmosphere  of 
His  holy  Word.  All  was  to  hinge  upon  this.  All 
the  blessings  of  the  land  of  Canaan — that  goodty, 
highly  favored  land,  a  land  flowing  with  milk  and 
honey,  a  land  on  which  Jehovah's  eyes  ever  rested 
in  loving  interest  and  tender  care — all  its  precious 
fruits,  all  its  rare  privileges,  were  to  be  theirs  in 


CHAPTER    XI.  115 

perpetuity,  on  the  one  simple  condition  of  loving 
obedience  to  the  word  of  their  covenant-God. 

"For  if  ye  shall  diligently  keep  all  these  com- 
mandments which  I  command  j'ou,  to  do  them,  to 
love  the  Lord  your  God,  to  ivalk  in  all  His  ways,  and 
to  cleave  unto  Him  ;  then  will  the  Lord  drive  out  all 
these  nations  from  before  you,  and  ye  shall  possess 
greater  nations  and  mightier  than  yourselves."  In 
a  w^ord,  sure  and  certain  victory  was  before  them, 
a  most  complete  overthrow  of  all  enemies  and  ob- 
stacles, a  triumphal  march  into  the  promised  inherit- 
ance— all  secured  to  them  on  the  blessed  ground  of 
affectionate  and  reverential  obedience  to  the  most 
precious  statutes  and  judgments  that  had  ever  been 
addressed  to  the  human  heart — statutes  and  judg- 
ments every  one  of  which  was  but  the  very  voice  of 
their  most  gracious  Deliverer. 

"Every  place  whereon  the  soles  of  your  feet  shall 
tread  shall  be  yours  ;  from  the  wilderness  and  Leba- 
non, from  the  river,  the  river  Euphrates,  even  unto 
the  uttermost  sea,  shall  3'our  coast  be.  There  shall 
no  man  be  able  to  stand  before  you ;  for  the  Lord 
your  God  shall  lay  the  fear  of  you  and  the  dread  of 
3'ou  upon  all  the  land  that  ye  shall  tread  upon,  as 
He  hath  said  unto  you." 

Here  was  the  divine  side  of  the  question.  The 
whole  land,  in  its  length,  breadth,  and  fullness,  lay 
before  them  ;  they  had  but  to  take  possession  of  it, 
as  the  free  gift  of  God ;  it  was  for  them  simply  to 
plant  the  foot,  in  artless,  appropriating  faith,  upon 
that  fair  inheritance  which  sovereign  grace  had  be- 


116  DEUT  E  RONOM Y . 

stowed  upon  them.  All  this  we  see  made  good  in 
the  book  of  Joshua,  as  we  read  in  chapter  xi. — "So 
Joshua  took  the  ichole  land^  according  to  all  that  the 
Lord  said  unto  Moses ;  and  Joshua  gave  it  for  an 
inheritance  unto  Israel,  according  to  their  divisions 
by  their  tribes.  And  the  land  rested  from  war." 
(Ver.  23.)* 

But  alas !  there  was  the  human  side  of  the  ques- 
tion as  well  as  the  divine.  Canaan  as  promised  by 
Jehovah  and  made  good  by  the  faith  of  Joshua  w^as 
one  thing,  and  Canaan  as  possessed  b}^  Israel  was 
quite  another.  Hence  the  vast  difference  between 
Joshua  and  Judges.  In  Joshua,  we  see  the  infallible 
faithfulness  of  God  to  His  promise ;  in  Judges,  we 
see  Israel's  miserable  failure  from  the  very  outset. 
God  pledged  His  immutable  word  that  not  a  man 
should  be  able  to  stand  before  them,  and  the  sword 
of  Joshua — type  of  the  great  Captain  of  our  salva- 
tion— made  good  this  pledge  in  its  every  jot  and 
tittle ;  but  the  book  of  Judges  records  the  melan- 
choly fact  that  Israel  failed  to  drive  out  the  enemy — 
failed  to  take  possession  of  the  divine  grant  in  all 
its  royal  magnificence. 

What  then  ?  Is  the  promise  of  God  made  of  none 
effect  ?  Nay,  verily ;  but  the  utter  failure  of  man 
is  made  apparent.  At  "Gilgal,"  the  banner  of 
victory  floated  over  the  twelve  tribes,  with  their 
invincible  captain  at  their  head;  at  "Bochim,"  the 

*No  doiibt  it  was  in  faith  that  Joshua  took— and  could  take 
nothing  less  than— the  whole  land;  but  as  to  actual  possession, 
chapter  xiii.  1  shows  there  was  "yet  much  land  to  be  possessed." 


CHAPTER    XI.  117 

weepers  bad  to  mourn  over  Israel's  lamentable  defeat. 

Have  we  any  difficulty  in  understanding  the  dif- 
ference ?  None  whatever.  We  see  the  two  things 
running  all  through  the  divine  Volume.  Man  fails 
to  rise  to  the  height  of  the  divine  revelation — fails 
to  take  possession  of  what  grace  bestows.  This  is  as 
true  in  the  history  of  the  Church  as  it  was  in  the  his- 
tory of  Israel ; — in  the  New  Testament,  as  well  as 
in  the  Old,  we  have  Judges  as  well  as  Joshua. 

Yes,  reader,  and  in  the  history  of  each  individual 
member  of  the  Church  we  see  the  same  thing. 
Where  is  the  Christian,  beneath  the  canopy  of 
heaven,  that  lives  up  to  the  height  of  his  spiritual 
privileges  ?  where  is  the  child  of  God  who  has  not 
to  mourn  over  his  humiliating  failure  in  grasping 
and  making  good  practically  the  high  and  holy 
privileges  of  his  calling  of  God  ?  But  does  this 
make  the  truth  of  God  of  none  effect  ?  No  ;  blessed 
forever  be  His  holy  name.  His  Word  holds  good  in 
all  its  divine  integrity  and  eternal  stability.  Just 
as  in  Israel's  case,  the  land  of  promise  lay  before 
them  in  all  its  fair  proportions  and  divinely  given 
attractions ;  and  not  only  so,  but  they  could  count 
on  the  faithfulness  and  almighty  power  of  "God  to 
bring  them  in  and  put  them  in  full  possession  ;  so 
wiih  us,  we  are  blessed  with  all  spiritual  blessings 
in  the  heavenlies  in  Christ.  There  is  absolutely  no 
limit  to  the  privileges  connected  with  our  standing, 
and  as  to  our  actual  enjo3'ment,  it  is  only  a  question 
of  faith  taking  possession  of  all  that  God's  sovereign 
grace  has  made  ours  in  Christ. 


1 18  DEUTERONOMY. 

We  must  never  forget  that  it  is  the  privilege  of  the 
Christian  to  live  at  the  very  height  of  the  divine 
revelation.  There  is  no  excuse  for  a  shallow  ex- 
perience or  a  low  walk.  We  have  no  right  whatever 
to  say  that  we  cannot  realize  the  fullness  of  our 
portion  in  Christ,  that  the  standard  is  too  high,  the 
privileges  are  too  vast,  that  we  cannot  expect  to 
enjoy  such  marvelous  blessings  and  dignities  in  our 
present  imperfect  state. 

All  this  is  downright  unbelief,  and  should  be  so 
treated  by  every  true  Christian.  The  question  is, 
Has  the  grace  of  God  bestowed  the  privileges  upon 
us  ?  has  the  death  of  Christ  made  good  our  title  to 
them  ?  and  has  the  Holy  Ghost  declared  them  to  be 
the  proper  portion  of  the  very  feeblest  member  of 
the  body  of  Christ  ?  If  so — and  Scripture  declares 
it  is  so — why  should  we  not  enjoy  them  ?  There  is 
no  hindrance  on  the  divine  side.  It  is  the  desire  of 
the  heart  of  God  that  we  should  enter  into  the  full- 
ness of  our  portion  in  Christ.  Hear  the  earnest 
breathing  of  the  inspired  apostle  on  behalf  of  the 
saints  at  Ephesus  and  of  all  saints. — "Wherefore  I 
also,  after  I  heard  of  3'our  faith  in  the  Lord  Jesus, 
and  love  unto  all  the  saints,  cease  not  to  give  thanks 
for  3'ou,  making  mention  of  you  in  my  prayers  ;  that 
the  God  of  our  Lord  Jesus  Christ,  the  Father  of 
glory,  may  give  unto  you  the  spirit  of  wisdom  and 
revelation  in  the  knowledge  of  Him :  the  e3'es  of 
your  understanding  being  enlightened  ;  that  ye  may 
know  what  is  the  liope  of  His  calling,  and  what  the 
riches  of  the  glory  of  His  inheritance  in  the  saints, 


CHAPTER    XI.  119 

and  what  the  exceeding  greatness  of  His  power  to 
usward  who  beheve,  according  to  the  working  of  His 
mighty  power,  which  He  wrought  in  Christ,  when 
He  raised  Him  from  the  dead,  and  set  Him  at  His 
own  right  hand  in  the  heavenlies,  far  above  all'prin- 
cipality,  and  power,  and  might,  and  dominion,  and 
every  name  that  is  named,  not  only  in  this  world, 
but  also  in  that  which  is  to  come :  and  hath  put  all 
things  under  His  feet,  and  gave  Him  to  be  the  head 
over  all  things  to  the  Church,  which  is  His  bod}',  the 
fullness  of  Him  that  filleth  all  in  all."(Eph.  i.  15-23. ) 

From  this  marvelous  praj-er  we  may  learn  how 
earnestly  the  Spirit  of  God  desires  that  we  should 
apprehend  and  enjoy  the  glorious  privileges  of  the 
true  Christian  position.  He  would  ever,  by  His 
precious  and  powerful  ministry,  keep  our  hearts  up 
to  the  mark ;  but,  alas  !  like  Israel,  we  grieve  Him 
b}'  our  sinful  unbelief,  and  rob  our  own  souls  of 
incalculable  blessing. 

But,  all  praise  to  the  God  of  all  grace,  the  Father 
of  glory,  the  God  and  Father  of  our  Lord  Jesus 
Christ,  He  will  3'et  make  good  every  jot  and  tittle  of 
His  most  precious  truth,  both  as  to  His  earthlj-  and 
heavenly  people.  Israel  shall  yet  enjo}^  to  the  full 
all  the  blessings  secured  to  them  by  the  everlasting 
covenant ;  and  the  Church  shall  yet  enter  upon  the 
perfect  fruition  of  all  that  which  eternal  love  and 
divine  counsels  have  laid  up  for  her  in  Christ;  and 
not  only  so,  but  the  blessed  Comforter  is  able  and 
willing  to  lead  the  individual  believer  into  the  present 
enjoyment  of  the  hope  of  God's  glorious  calling,  and 


120  DEUTERONOMY. 

the  practical  power  of  that  hope,  in  detaching  the 
heart  from  present  things  and  separating  it  to  God 
in  true  holiness  and  living  devotedness. 

May  our  hearts,  beloved  Christian  reader,  long 
more  ardently  after  the  full  realization  of  all  this, 
that  thus  we  may  live  more  as  those  who  are  finding 
their  portion  and  their  rest  in  a  risen  and  glorified 
Christ.  God,  in  His  infinite  goodness,  grant  it,  for 
Jesus  Christ's  name  and  glory's  sake. 

The  remaining  verses  of  our  chapter  close  the  first 
division  of  the  book  of  Deuteronomy,  which,  as  the 
reader  will  notice,  consists  of  a  series  of  discourses 
addressed  by  Moses  to  the  congregation  of  Israel — 
memorable  discourses,  most  surely,  in  whatever  way 
we  view  them.  The  closing  sentences  are,  we  need 
hardly  sa}^,  in  perfect  keeping  with  the  whole,  and 
breathe  the  same  deep- toned  earnestness  in  reference 
to  the  subject  of  obedience — a  subject  which,  as  we 
have  seen,  formed  the  special  burden  on  the  heart 
of  the  beloved  speaker  in  his  affecting  farewell  ad- 
dresses to  the  people. 

*' Behold,  I  set  before  you  this  day  a  blessing  and 
a  curse;" — How  pointed  and  solemn  is  this! — "a 
blessing,  if  3^e  obey  the  commandments  of  the  Lord 
your  God,  which  I  command  you  this  day ;  and  a 
curse,  if  ye  will  not  obey  the  commandments  of  the 
Lord  your  God,  but  turn  aside  out  of  the  way  which 
I  command  you  this  day,  to  go  after  other  gods, 
which  ye  have  not  known.  And  it  shall  come  to 
pass,  when  the  Lord  thy  God  hath  brought  thee  in 


CIIAPTKll    XII.  121 

unto  the  land  whither  thou  goest  to  possess  it,  that 
thou  shalt  put  the  blessing  upon  Mount  Gerizim, 
and  the  curse  upon  Mount  Ebal.  Are  they  not  on 
the  other  side  Jordan,  by  the  way  where  the  sun 
goeth  down,  in  the  land  of  the  Canaanites,  which 
dwell  in  the  champaign  over  against  Gilgal,  beside 
the  plains  of  Moreh  ?  For  3'e  shall  pass  over  Jordan, 
to  go  in  to  possess  the  land  which  the  Lord  your 
God  giveth  you,  and  ye  shall  possess  it,  and  dwell 
therein.       And  ye  shall  observe   to  do  all  the 

STATUTES    AND    JUDGMENTS    WHICH    I    SET    BEFORE    YOU 

THIS  DAY."  (Ver.  26-32.) 

Here  we  have  the  summing  up  of  the  whole  mat- 
ter. The  blessing  is  linked  on  to  obedience ;  the 
curse,  to  disobedience.  Mount  Gerizim  stands  over 
against  Mount  Ebal — fruitfulness  and  barrenness. 
We  shall  see,  when  we  come  to  Chapter  xxvii,  that 
Mount  Gerizim  and  its  blessings  are  entirel}^  passed 
over.  The  curses  of  Mount  Ebal  fall,  with  awful 
distinctness,  on  Israel's  ear,  while  terrible  silence 
reigns  on  Mount  Gerizim.  "As  many  as  are  of  the 
works  of  the  law,  are  under  the  curse."  The  bless- 
ing of  Abraham  can  only  come  on  those  who  are  on 
the  ground  of  faith.     But  more  of  this  by  and  by. 


CHAPTER  XII. 

WE  now  enter  upon  a  new  section  of  our  mar- 
velous book.      The  discourses  contained  in 
the  first  eleven  chapters  having  established  the  all- 


122  DEUTERONOMY. 

important  principle  of  obedience,  we  now  come  to 
the  practical  application  of  the  principle  to  the  habits 
and  ways  of  the  people  when  settled  in  possession 
of  the  land.  "These  are  the  statutes  and  judgments 
which  ye  shall  observe  to  do  in  the  land  which  the 
Lord  God  of  tli}^  fathers  giveth  thee  to  possess  it, 
all  the  days  that  3'e  live  upon  the  earth." 

It  is  of  the  utmost  moral  importance  that  the  heart 
and  conscience  should  be  brought  into  their  true  atti- 
tude in  reference  to  divine  authorit}',  irrespective 
altogether  of  any  question  as  to  details.  These  will 
find  their  due  place  when  once  the  heart  is  taught  to 
bow  down,  in  complete  and  absolute  submission,  to 
the  supreme  authority  of  the  Word  of  God. 

Now,  as  we  have  seen  in  our  studies  on  the  first 
eleven  chapters,  the  lawgiver  labors,  most  earnestly 
and  faithfulh^,  to  lead  the  heart  of  Israel  into  this 
all-essential  condition.  He  felt,  to  speak  after  the 
manner  of  men,  it  was  of  no  use  entering  upon 
practical  details  until  the  grand  foundation-principle 
of  all  morality  was  fully  established  in  the  very 
deepest  depths  of  the  soul.  The  principle  is  this 
(let  us  Christians  apply  our  hearts  to  it)  :  It  is  man's 
bounden  dut}^  to  bow  implicitly  to  the  authority  of 
the  Word  of  God.  It  matters  not,  in  the  smallest 
degree,  what  that  Word  may  enjoin,  or  whether  we 
can  see  the  reason  of  this,  that,  or  the  other  insti- 
tution. The  one  grand,  all-important,  and  conclu- 
sive point  is  this :  Has  God  spoken  ?  If  He  has,  that 
is  quite  enough.  There  is  no  room,  no  need,  for  any 
further  question. 


CHAPTER    XII.  128 

Until  this  point  is  full}^  established,  or  rather 
until  the  heart  is  brought  directly  under  its  full 
moral  force,  we  are  not  in  a  condition  to  enter  upon 
details.  If  self-will  be  allowed  to  operate,  if  blind 
reason  be  permitted  to  speak,  the  heart  will  send  up 
its  endless  questionings ;  as  each  divine  institution 
is  laid  before  us,  some  fresh  difficulty  will  present 
itself  as  a  stumbling-block  in  the  path  of  simple 
obedience. 

What!  it  may  be  said,  are  we  not  to  use  our 
reason  ?  If  not,  to  what  end  was  it  given  ?  To  this 
we  have  a  twofold  reply.  In  the  first  place,  our 
reason  is  not  as  it  was  when  God  gave  it.  We  have 
to  remember  that  sin  has  come  in  ;  man  is  a  fallen 
creature;  his  reason,  his  judgment,  his  understand- 
ing— his  whole  moral  being  is  a  complete  wreck; 
and  moreover,  it  was  the  neglect  of  the  Word  of 
God  that  caused  all  this  wreck  and  ruin. 

And  then,  in  the  second  place,  we  must  bear  in 
mind  that  if  reason  were  in  a  sound  condition,  it 
would  prove  its  soundness  by  bowing  to  the  Word 
of  God.  But  it  is  not  sound  ;  it  is  blind,  and  utterly 
perverted ;  it  is  not  to  be  trusted  for  a  moment  in 
things  spiritual,  divine,  or  heavenly. 

If  this  simple  fact  were  thoroughly  understood,  it 
would  settle  a  thousand  questions  and  remove  a 
thousand  difficulties.  It  is  reason  that  makes  all 
the  infidels.  The  devil  whispers  into  man's  ear, 
"You  are  endowed  with  reason;  why  not  use  it? 
It  was  given  to  be  used — used  in  every  thing  ;  j'ou 
fought  not  to  give  your  assent  to  any  thing  which 
9 


124  DEUTERONOMY. 

your  reason  cannot  grasp.  It  is  3'our  chartered 
right  as  a  man  to  submit  every  thing  to  the  test  of 
3'our  reason  ;  it  is  only  for  a  fool  or  an  idiot  to  re- 
ceive, in  blind  credulit}^,  all  that  is  set  before  him." 

What  is  our  answer  to  such  wily  and  dangerous 
suggestions?  A  very  simple  and  conclusive  one; 
namely,  this :  The  Word  of  God  is  above  and  be- 
3'ond  reason  altogether ;  it  is  as  far  above  reason  as 
God  is  above  the  creature,  or  heaven  above  earth. 
Hence,  when  God  speaks,  all  reasonings  must  be 
cast  down.  If  it  be  merely  man's  word,  man's 
opinion,  man's  judgment,  then  verily  reason  may 
exert  its  powers ;  or  rather,  to  speak  more  cor- 
recth',  we  must  judge  what  is  said  by  the  only  per- 
fect standard — the  Word  of  God.  But  if  reason  be 
set  to  W'ork  on  the  Word  of  God,  the  soul  must 
inevitably  be  plunged  in  the  thick  darkness  of  in- 
fidelity, from  which  the  descent  to  the  awful  black- 
ness of  atheism  is  but  too  eas}^ 

In  a  word,  then,  we  have  to  re»iember — j^ea,  to 
cherish  in  the  very  deepest  depths  of  our  moral 
being,  that  the  only  safe  ground  for  the  soul  is, 
divinely  wrought  faith  in  the  paramount  authorit}', 
divine  raajest}',  and  all-sufficiency  of  the  Word  of 
God.  This  was  the  ground  which  Moses  occupied 
in  dealing  with  the  heart  and  conscience  of  Israel. 
His  one  grand  object  was,  to  lead  the  people  into  the 
attitude  of  profound,  unqualified  subjection  to  di- 
vine authority.  Without  this,  all  was  useless.  If 
every  statute,  ever}^  judgment,  every  precept,  every 
institution,  were  to  be  submitted  to  the  action  01 


CHAPTER    XII.  125 

human  reason,  then  farewell  to  divine  authorit3% 
farewell  to  Scripture,  farewell  to  certainty,  farewell 
to  peace  ;  but,  on  the  other  hand,  when  the  soul  is 
led  b}"  God's  Spirit  into  the  delightful  attitude  of 
absolute  and  unquestioning  submission  to  the  au- 
thorit}^  of  God's  Word,  then  every  one  of  His  judg- 
ments, every  one  of  His  commandments,  every 
sentence  of  His  blessed  book,  is  received  as  coming 
direct  from  Himself,  and  the  most  simple  ordinance 
or  institution  stands  invested  with  all  the  importance 
which  His  authority  is  fitted  to  impart.  We  may 
not  be  able  to  understand  the  full  meaning  or  exact 
bearing  of  each  statute  and  judgment, — that  is  not 
the  question  ;  it  is  sufficient  for  us  to  know  that  it 
comes  from  God.  He  has  spoken  ;  this  is  conclusive. 
Till  this  great  principle  is  grasped,  or  rather  till  it 
takes  full  possession  of  the  soul,  nothing  is  done ; 
but  when  it  is  fully  understood  and  submitted  to, 
the  solid  foundation  is  laid  for  all  true  morality. 

The  foregoing  line  of  thought  will  enable  the 
reader  to  seize  the  connection  between  the  chapter 
which  now  lies  open  before  us  and  the  preceding 
section  of  this  book ;  and  not  only  will  it  do  this, 
but  we  trust  it  will  also  help  him  to  understand  the 
special  place  and  bearing  of  the  opening  verses  of 
chapter  xii. 

"Ye  shall  utterly  destroy  all  the  places  wherein 
the  nations  which  ye  shall  possess  served  their  gods, 
upon  the  high  mountains,  and  upon  the  hills,  and 
under  every  green  tree.  And  ye  shall  overthrow 
their  altars,  and  break  their  pillars,  and  burn  their 


126  DEUTERONOMY. 

groves  with  fire  ;  and  ye  shall  hew  down  the  graven 
images  of  their  gods,  and  destroy  the  names  of  them 
out  of  that  place."  (Yer.  2,  3.) 

The  land  was  Jehovah's ;  they  were  to  hold  as 
tenants  under  Him,  and  therefore  their  very  first 
duty  on  entering  upon  possession  was,  to  demolish 
every  trace  of  the  old  idolatry.  This  was  absolutely 
indispensable.  It  might,  according  to  human  reason, 
seem  to  be  very  intolerant  to  act  in  this  way  toward 
other  people's  religion.  We  reply,  without  any 
hesitation,  Yes,  it  was  intolerant ;  for  how  could  the 
one  only  true  and  living  God  be  otherwise  than 
intolerant  of  all  false  gods  and  false  worship?  To 
suppose  for  a  moment  that  He  could  permit  the 
worship  of  idols  in  His  land  would  be  to  suppose 
that  He  could  deny  Himself,  which  were  simply 
blasphemy. 

Let  us  not  be  misunderstood.  It  is  not  that  God 
does  not  bear  with  the  world,  in  His  long-suffering 
mercy.  It  seems  hardly  needful  to  state  this,  with 
the  histor^^  of  well-nigh  six  thousand  3'ears  of  divine 
forbearance  before  our  eyes.  Blessed  forever  be  His 
holy  name.  He  has  borne  with  the  world  most 
marvelously  from  the  days  of  Noah,  and  He  still 
bears  with  it,  though  stained  with  the  guilt  of 
crucifying  His  beloved  Son. 

All  this  is  plain,  but  it  leaves  wholly  untouched 
the  great  principle  laid  down  in  our  chapter.  Israel 
had  to  learn  that  they  were  about  to  take  possession 
of  the  Lord's  land,  and  that,  as  His  tenants,  their 
first  and  indispensable  duty  was,  to  obliterate  every 


CHAPTER    XII.  127 

trace  of  idolatry.  To  them  there  was  to  be  but ' '  the 
one  God."  His  name  was  called  upon  them.  They 
were  His  people,  and  He  could  not  permit  them  to 
have  fellowship  with  demons.  "Thou  shalt  worship 
the  Lord  thy  God  ;  and  Him  only  shalt  thou  serve." 

This  might,  in  the  judgment  of  the  uncircumcised 
nations  around,  seem  very  intolerant,  very  narrow, 
very  bigoted.  They  indeed  might  boast  of  their 
freedom,  and  glory  in  the  broad  platform  of  their 
worship  which  admitted  "gods, many  and  lords 
many."  It  might,  according  to  their  thinking,  argue 
greater  breadth  of  mind  to  let  every  one  think  for 
himself  in  matters  of  religion,  and  choose  his  own 
object  of  worship,  and  his  own  mode  of  worshiping 
also ;  or,  still  further,  it  might  give  evidence  of  a 
more  advanced  condition  of  civilization,  greater 
polish  and  refinement,  to  erect,  as  in  Rome,  a 
Pantheon,  in  which  all  the  gods  of  heathendom 
might  find  a  place.  "What  did  it  matter  about  the 
form  of  a  man's  religion,  or  the  object  of  his  wor- 
ship, provided  he  himself  were  sincere  ?  All  would 
be  sure  to  come  right  in  the  end ;  the  great  point 
for  all  was,  to  attend  to  material  progress,  to  help 
on  national  prosperity  as  the  surest  means  of  secur- 
ing individual  interests.  Of  course,  it  is  all  right 
for  every  man  to  have  some  religion,  but  as  to  the 
form  of  that  religion,  it  is  immaterial.  The  great 
question  is,  what  you  are  yourself,  not  what  your 
religion  is." 

All  this,  we  can  well  conceive,  would  admirably 
suit  the  carnal  mind,  and  be  very  popular  amongst 


128  DEUTERONOMY. 

the  uncircumcised  nations ;  but  as  for  Israel,  they 
had  to  remember  that  one  commanding  sentence, 
*'The  Lord  thy  God  is  one  God;"  and  again, 
"Thou  shalt  have  none  other  gods  before  Me." 
This  was  to  be  their  rehgion  ;  the  platform  of  their 
worship  was  to  be  as  wide  and  as  narrow  as  the  one 
true  and  living  God,  their  Creator  and  Redeemer. 
That,  assuredly,  was  broad  enough  for  every  true 
worshiper — every  member  of  the  circumcised  assem- 
bly— all  whose  high  and  holy  privilege  it  was  to 
belong  to  the  Israel  of  God.  They  were  not  to 
concern  themselves  with  the  opinions  or  observations 
of  the  uncircumcised  nations  around.  What  were 
they  worth?  Not  the  weight  of  a  feather.  What 
could  they  know  about  the  claims  of  the  God  of 
Israel  upon  His  circumcised  people?  Just  nothing. 
Were  they  competent  to  decide  as  to  the  proper 
breadth  of  Israel's  platform?  Clearly  not;  they 
were  wholly  ignorant  of  the  subject.  Hence  their 
thoughts,  reasonings,  arguments,  and  objections 
were  perfectly  worthless,  not  to  be  listened  to  for  a 
moment.  It  was  Israel's  one,  simple,  bounden  duty 
to  bow  down  to  the  supreme  and  absolute  authority 
of  the  word  of  God ;  and  that  word  insisted  upon 
the  complete  abolition  of  every  trace  of  idolatry 
from  that  goodly  land  which  they  were  privileged  to 
hold  as  tenants  under  Him. 

But  not  only  was  it  incumbent  upon  Israel  to 
abolish  all  the  places  in  which  the  heathen  had 
worshiped  their  gods, — this  they  were  solemnly 
bound  to  do,  most  surely  ;  but  there  was  more  than 


CIIArTLU    XII.  121) 

this.  The  heart  might  readil^^  conceive  the  thought 
of  doing  nway  with  idolatry  in  the  various  places, 
and  setting  up  the  altar  of  the  true  God  instead, — • 
this  might  seem  to  be  the  right  course  to  adopt ; 
but  God  thought  differentl}^  "Ye  shall  not  do  so 
unto  the  Lord  3'our  God.  But  unto  the  place  which 
the  Lord  your  God  shall  choose  out  of  all  your  tribes, 
to  put  His  name  there,  even  unto  His  habitation  shall 
ye  seek,  and  thither  thou  shalt  come ;  and  thither 
3'e  shall  bring  your  burnt-offerings,  and  your  sacri- 
fices, and  3'our  tithes,  and  heave-offerings  of  3'Our 
hand,  and  30ur  vows,  and  your  free-will  offerings, 
and  the  firstlings  of  3"our  herds  and  of  3^our  flocks ; 
and  thei'e  ye  shall  eat  before  the  Lord  your  God;  and 
ye  shall  rejoice  in  all  that  ye  put  your  hand  unto,  3'e 
and 3our  households,  wherein  the  Lord  th3^  God  hath 
blessed  lliee." 

Here  a  great  cardinal  truth  is  unfolded  to  the 
congregaLion  of  Israel.  They  were  to  have  one 
place  of  worship — a  place  chosen  of  God,  and  not  of 
man.  His  habitation — the  place  of  His  presence 
was  to  be  Israel's  grand  centre  ;  thither  they  were 
to  come  with  their  sacrifices  and  their  offerings,  and 
there  the3'  were  to  offer  their  worship,  and  find  their 
common  J03'. 

Does  this  seem  exclusive?  Of  course  it  was 
exclusive ;  how  else  could  it  be  ?  If  God  was 
pleased  to  select  a  spot  in  which  He  would  take  up 
His  abode  in  the  midst  of  His  redeemed  i)eople, 
surel3'  they  were,  of  necessity,  shut  up  to  that  spot 
as  their  place  of  worship.     This  was  divine  exclu- 


130  DEUTERONOMY. 

siveness,  and  every  pious  soul  would  delight  in  it. 
Every  true  lover  of  Jehovah  would  sslj,  with  all  his 
heart,  "Lord,  I  have  loved  the  habitation  of  Thy 
house,  and  the  place  where  Thine  honor  dwelleth  ; " 
and  again,  "How  amiable  are  Thy  tabernacles,  0 
Lord  of  hosts !  My  soul  longeth,  yea,  even  fainteth 
for  the  courts  of  the  Lord ;  my  heart  and  my  flesh 

crieth  out  for  the  living  God Blessed  are 

they  that  dwell  in  Thy  house;  they  will  be  still  prais- 
ing Thee.  ...  A  day  m  Thy  courts  is  better  than 
a  thousand.  I  had  rather  be  a  door-keeper  in  the 
house  of  My  God,  than  to  dwell  in  the  tents  of 
wickedness."  (Ps.  xxvi,  Ixxxiv.) 

Here  was  the  one  grand  and  all-important  point. 
It  was  the  dwelling-place  of  Jehovah  which  was  dear 
to  the  heart  of  every  true  Israelite.  Restless  self-will 
might  desire  to  run  hither  and  thither,  the  poor 
vagrant  heart  might  long  for  some  change,  but,  for 
the  heart  that  loved  God,  any  change  from  the  place 
of  His  presence,  the  place  where  He  had  recorded 
His  blessed  name,  could  only  be  a  change  for  the 
worse.  The  truly  devout  worshiper  could  find  satis- 
faction and  delight,  blessing  and  rest,  only  in  the 
place  of  the  divine  presence  ;  and  this,  on  the  double 
ground, — the  authority  of  His  precious  Word  and  the 
powerful  attractions  of  His  presence.  Such  an  one 
could  never  think  of  going  any  where  else.  Whither 
could  he  go  ?  There  was  but  one  altar,  one  habita- 
tion, one  God, — that  was  the  place  for  every  right- 
minded,  every  true-hearted  Israelite.  To  think  of 
any  other  place  of  worship  would,  in  his  judgment, 


CIIArTKll    XII.  131 

be  not  only  a  departure  from  the  word  of  Jehovah, 
but  from  His  holy  habitation. 

This  great  principle  is  largely  insisted  upon 
throughout  the  whole  of  our  chapter.  Moses  re- 
minds the  people  that  from  the  moment  they  entered 
Jehovah's  land  there  was  to  be  an  end  to  all  the 
irregularity  and  self-will  that  had  characterized  them 
in  the  plains  of  Moab,  or  in  the  wilderness.  "Ye 
shall  not  do  after  all  the  things  that  we  do  here  this 
da}',  every  man  tahatsoever  is  right  in  his  own  eyes. 
For  ye  are  not  as  yet  come  to  the  rest  and  to  the 
inheritance,  which  the  Lord  your  God  giveth  you. 
But  when  ye  go  over  Jordan^  and  dwell  in  the  land 
which  the  Lord  your  God  giveth  you  to  inherit,  and 
when  He  giveth  you  rest  from  all  your  enemies  round 
aboid^  so  that  ye  dwell  in  safety ;  then  there  shall  be 
a  place  ivhich  the  Lord  your  God  shall  choose,  to 
cause  His  name  to  dwell  there;  thither  shsdl  ye  bring 
all  that  I  command  you.  .  .  .  Take  heed  to  thy- 
self that  thou  otfer  not  thy  burnt-offerings  in  every 
place  that  thou  seest;  but  in  the  place  which  the  Lord 
shall  choose  in  one  of  thy  tribes,  there  thou  shait 
offer  thy  burnt-offerings,  and  there  thou  shalt  do  all 
that  I  command  thee."  (Ver.  4-14.) 

Thus,  not  only  in  the  object,  but  also  in  the  place 
and  mode  of  Israel's  worship,  they  were  absolutely 
shut  up  to  the  commandment  of  Jehovah.  Self- 
pleasing —  self-choosing — self-will  was  to  have  an 
end,  in  reference  to  the  worship  of  God,  the  moment 
they  crossed  the  river  of  death  and,  as  a  redeemed 
people,   planted  their  foot  on  their  divinely  given 


132  DEUTERONOMY. 

iiilieritance.  Once  there,  in  the  enjoyment  of  Je- 
liovah's  land,  and  the  rest  which  the  land  afforded, 
obedience  to  His  word  was  to  be  their  reasonable, 
their  intelligent  service.  Things  might  be  allowed 
to  pass  in  the  wilderness  which  could  not  be  toler- 
ated in  Canaan.  The  higher  the  range  of  privilege, 
the  higher  the  responsibility  and  the  standard  of 
action. 

Now,  it  may  be  that  our  broad  thinkers,  and  those 
who  contend  for  freedom  of  will  and  freedom  of 
action,  for  the  right  of  private  judgment  in  matters 
of  religion,  for  liberality  of  mind  and  catholicity  of 
spirit,  will  be  ready  to  pronounce  all  this  which  has 
been  engaging  our  attention  extremely  narrow,  and 
wholly  unsuited  to  our  enlightened  age,  and  to  men 
of  intelligence  and  education. 

What  is  our  answer  to  all  who  adopt  this  form  of 
speech?  A  very  simple  and  conclusive  one;  it  is 
this :  Has  not  God  a  right  to  prescribe  the  mode  in 
which  His  people  should  worship  Him  ?  Had  He 
not  a  perfect  right  to  fix  the  place  where  He  would 
meet  His  people  Israel  ?  Surel}^  we  must  either 
deny  His  existence,  or  admit  His  absolute  and  un- 
questionable right  to  set  forth  His  will  as  to  how, 
when,  and  where  His  people  should  approach  Him. 
Will  any  one,  however  educated  and  enlightened, 
deny  this  ?  Is  it  a  proof  of  high  culture,  refine- 
ment, breadth  of  mind,  or  catholicity  of  spirit  to 
deny  God  His  rights  ? 

If  then  God  has  a  right  to  command,  is  it  narrow- 
ness or  bigotry  for  His  people  to  obey?    This  is  just 


CHAPTER    XII.  133 

the  point.  It  is,  in  our  judgment,  as  simple  as  any 
tiling  can  be.  We  are  thoroughly  convinced  that 
the  only  true  breadth  of  mind,  largeness  of  heart, 
and  catholicity  of  spirit  is,  to  obey  the  command- 
ments of  God.  Hence,  when  Israel  were  com- 
manded to  go  to  one  place  and  there  offer  their 
sacrifices,  it  most  assuredly  was  neither  bigotry  nor 
narrowness  on  their  part  to  go  thither,  and  to  refuse, 
with  holy  decision,  to  go  any  where  else.  Uncir- 
cumcised  Gentiles  might  go  where  they  pleased  ;  the 
Israel  of  God  were  to  go  only  to  the  place  of  His 
appointment. 

And  oh,  what  an  unspeakable  privilege  for  all  who 
loved  God  and  loved  one  another  to  assemble  them- 
selves at  the  place  where  He  recorded  His  name  ! 
and  what  touching  grace  shines  in  the  fact  of  His 
desiring  to  gather  His  people  around  Himself  from 
time  to  time  !  Did  that  fact  infringe  their  personal 
rights  and  domestic  privileges  ?  Nay,  it  enhanced 
them  immensely.  God,  in  His  infinite  goodness, 
took  care  of  this.  It  was  His  delight  to  minister  to 
the  joy  and  blessing  of  His  people,  privately,  so- 
ciall}',  and  publicly.  Hence  we  read,  "When  the 
Lord  th}'  God  shall  enlarge  thy  border,  as  He  hath 
promised  thee,  and  thou  shalt  say,  I  will  eat  flesh, 
because  th}-  soul  longeth  to  eat  flesh,  thou  mayest 
eat  flesh,  whatsoever  thy  soul  lusteth  after.  If  the 
place  which  the  Lord  thy  God  hath  chosen  to  put 
His  name  there  be  too  far  from  thee,  then  thou  shalt 
kill  of  thy  herd  and  of  thy  flock,  icliich  the  Lord 
hath  given  thee.,  as  I  have  commanded  thee,  and  thou 


134  DEUTERONOMY. 

shalt  eat  in  thy  gates  whatsoever  thy  soul  lusteth 
after.  Even  as  the  roebuck  and  the  hart  is  eaten, 
so  thou  shalt  eat  them  ;  the  unclean  and  the  clean 
shall  eat  of  them  alike." 

Here  we  have,  most  surely,  a  broad  margin  af- 
forded by  the  goodness  and  tender  mercy  of  God 
for  the  fullest  range  of  personal  and  family  enjoy- 
ment. The  only  restriction  was  in  reference  to  the 
blood. — "Only  be  sure  that  thou  eat  not  the  blood  ; 
for  the  blood  is  the  life^  and  thou  mayest  not  eat  the 
life  with  the  flesh.  Thou  shalt  not  eat  it ;  thou  shalt 
pour  it  upon  the  earth  as  water.  Thou  shalt  not  eat 
it;  that  it  may  go  well  with  thee,  and  with  thy 
children  after  thee,  when  thou  shalt  do  that  which  is 
riofht  in  the  sight  of  the  Lord." 

This  was  a  great  cardinal  principle  under  the  law, 
to  which  reference  has  been  made  in  our  *' Notes  on 
Leviticus."  How  far  Israel  understood  it  is  not  the 
question ;  they  were  to  obey,  that  it  might  go  well 
with  them  and  with  their  children  after  them.  They 
were  to  own,  in  this  matter,  the  solemn  rights  of  God. 

Having  made  this  exception  in  reference  to  per- 
sonal and  family  habits,  the  lawgiver  returns  to  the 
all-important  subject  of  their  public  worship. — 
"Only  thy  holy  things  which  thou  hast,  and  thy 
vows,  thou  shalt  take,  and  go  unto  the  place  tvhich 
the  Lord  shall  choose;  and  thou  shalt  offer  thy  burnt- 
offerings,  the  Jlesh  and  the  blood,  upon  the  altar  of 
the  Lord  thy  God ;  and  the  blood  of  the  sacrifices 
shall  be  poured  out  upon  the  altar  of  the  Lord  thy 
God,  and  thou  shalt  eat  the  flesh."  (Ver.  26,  27.) 


CHAPTER    XII.  135 

If  reason,  or  self-will,  were  permitted  to  speak,  it 
might  say,  Why  must  we  all  go  to  this  one  place  ? 
Can  we  not  have  an  altar  at  home  ?  or,  at  least,  an 
altar  in  each  principal  town,  or  in  the  centre  of  each 
tribe  ?  The  conclusive  answer  is,  God  has  com- 
manded otherwise ;  this  is  enough  for  every  true 
Israelite.  Even  though  we  may  not  be  able,  by 
reason  of  our  ignorance,  to  see  the  why  or  the 
wherefore,  simple  obedience  is  our  obvious  and 
bounden  duty.  It  may  be,  moreover,  that,  as  we 
cheerfully  tread  the  path  of  obedience,  light  will 
break  in  upon  our  souls  as  to  the  reason,  and  we 
shall  find  abundant  blessing  in  doing  that  which  is 
well-pleasing  to  the  Lord  our  God. 

Yes,  reader  ;  this  is  the  proper  method  of  answer- 
ing all  the  reasonings  and  questionings  of  the  carnal 
mind,  which  is  not  subject  to  the  law  of  God,  neither 
indeed  can  be.  Light  is  sure  to  break  in  upon  our 
souls  as  we  tread,  with  a  lowh'  mind,  the  sacred  path 
of  obedience  ;  and  not  only  so,  but  untold  blessing 
will  flow  into  the  heart  in  that  conscious  nearness  to 
God  which  is  onl}-  known  to  those  who  lovingly  keep 
His  most  precious  commandments.  Are  we  called 
upon  to  explain  to  carnal  objectors  and  infidels  our 
reasons  for  doing  this  or  that?  Most  certainly  not ; 
that  is  no  part  of  our  business :  it  would  be  time 
and  labor  lost,  inasmuch  as  objectors  and  reasoners 
are  wholly  incapable  of  understanding  or  apprecia- 
ting our  reasons. 

For  example,  in  the  matter  now  under  our  con- 
sideration, could  a  carnal  mind — an  unbeliever — a 


136  DEUTERONOMY. 

mere  child  of  nature  understand  why  Israel's  twelve 
tribes  were  commanded  to  worship  at  one  altar,  to 
gather  in  one  place,  to  cluster  around  one  centre  ? 
Not  in  the  smallest  degree.  The  grand  moral  reason 
of  such  a  lovely  institution  lies  far  away  beyond 
his  ken. 

But  to  the  spiritual  mind,  all  is  as  plain  as  it 
is  beautiful.  Jehovah  would  gather  His  beloved 
people  around  Himself,  from  time  to  time,  that  they 
might  rejoice  together  before  Him,  and  that  He 
might  have  His  own  peculiar  joy  in  them.  Was 
not  this  something  most  precious  ?  Assuredly  it 
was,  to  all  who  really  loved  the  Lord. 

No  doubt,  if  the  heart  were  cold  and  careless  to- 
ward God,  it  would  matter  little  about  the  place  of 
worship, — all  places  would  be  alike ;  but  we  may 
set  it  down  as  a  fixed  principle  that  every  loyal, 
loving  heart,  from  Dan  to  Beersheba,  would  rejoice 
to  flock  to  the  place  where  Jehovah  had  recorded 
His  name,  and  where  He  had  appointed  to  meet  His 
people.  ^'I  was  glad  when  they  said  unto  me,  Let 
us  go  unto  the  house  of  the  Lord.  Our  feet  shall 
stand  within  thy  gates,  O  Jerusalem  [God's  centre 
for  Israel],  Jerusalem  is  builded  as  a  city  that  is 
comjxict  together ;  whither  the  tribes  go  up,  the  tribes 
of  the  Lord,  unto  the  testimony  of  Israel^  to  give 
thanks  unto  the  name  of  the  Lord.  For  there^^ — 
and  no  where  else — "are  set  thrones  of  judgment, 
-the  thrones  of  the  house  of  David.  Pray  for  the 
peace  of  Jerusalem :  they  shall  prosper  that  love 
thee.     Peace  be  within  thy  walls,  and  prosperity 


CHAPTER    XII.  137 

within  thy  palaces.  For  my  brethren  and  comjxm- 
ions*  sakes,  I  will  now  say,  Peace  be  within  thee. 
Because  of  the  house  of  the  Lord  our  God  I  will 
seek  thy  good."  (Ps.  cxxii.) 

Here  we  have  the  lovely  breathings  of  a  heart  that 
loved  the  habitation  of  the  God  of  Israel — His 
blessed  centre — the  gathering-place  of  Israel's  twelve 
tribes — that  hallowed  spot  which  was  associated,  in 
the  mind  of  every  true  Israelite,  with  all  that  was 
bright  and  jo3'Ous  in  connection  with  the  worship  of 
Jehovah  and  the  communion  of  His  people. 

We  shall  have  occasion  to  refer  to  this  most 
delightful  theme  again  when  we  come  to  study  the 
sixteenth  chapter  of  our  book,  and  shall  draw  this 
section  to  a  close  by  quoting  for  the  reader  the  last 
paragraph  of  the  chapter  before  us. 

*'When  the  Lord  thy  God  shall  cut  off  the  nations 
from  before  thee,  whither  thou  goest  to  possess  them, 
and  thou  succeedest  them,  and  dwellest  in  their  land  ; 
take  heed  to  thj^self,  that  thou  be  not  snared  by 
following  them,  after  that  they  be  destroyed  from 
before  thee ;  and  that  thou  inquire  not  after  their 
gods,  saying.  How  did  these  nations  serve  their 
gods  ?  even  so  will  I  do  likewise.  Thou  shalt  not 
do  so  unto  the  Lord  thy  God :  for  every  abomination 
to  the  Lord,  which  He  hateth,  have  they  done  unto 
their  gods  ;  for  even  their  sons  and  their  daughters 
they  have  burnt  in  the  fire  to  their  gods.  What 
thing  soever  I  command  you,  observe  to  do  it:  thou 
shalt  not  add  thereto,  nor  diminish  from  it.'"  (Ver. 
29-32.) 


138  DEUTERONOMY. 

The  precious  Word  of  God  was  to  form  a  sacred 
inclosure  round  about  His  people,  within  which  tliey 
might  enjoy  His  presence,  and  delight  themselves  in 
the  abundance  of  His  mercy  and  loving-kindness, 
and  wherein  they  were  to  be  entirely  apart  from  all 
that  was  offensive  to  Him  whose  presence  was  to  be, 
at  once,  their  glorj^,  their  jo}",  and  their  grand  moral 
safeguard  from  every  snare  and  every  abomination. 

Alas!  alas!  they  did  not  abide  within  that  in- 
closure ;  they  speedily  broke  down  the  walls  thereof, 
and  wandered  away  from  the  holy  commandment  of 
God.  They  did  the  very  things  they  were  told  not 
to  do,  and  they  have  had  to  reap  the  terrible  con- 
sequences. But  more  of  this  and  of  their  future 
by  and  by. 


CHAPTER  XIII. 

THIS  chapter  abounds  in  most  weighty  principles. 
It  consists  of  three  distinct  sections,  each  one 
of  which  claims  our  deep  attention.  We  must  not 
attempt  to  weaken  the  admonitory  force  of  such  a 
scripture,  or  turn  aside  its  keen  edge,  by  saying  that 
it  does  not  apply  to  Christians — that  it  is  wholly 
Jewish  in  its  scope  and  application.  No  doubt, 
primaril}^,  it  was  addressed  to  Israel ;  this  is  so 
obvious  as  not  to  admit  of  a  question.  But  let  us 
not  forget  that  it  was  "written  for  our  learning," 
and  not  only  so,  but  the  more  closely  we  study  it, 


CHArTER    XIII.  139 

the  more  we  shall  see  that  its  teaching  is  of  universal 
importance. 

"If  there  arise  among  you  a  prophet,  or  a  dreamer 
of  dreams,  and  giveth  thee  a  sign  or  a  wonder,  and 
the  sign  or  the  wonder  come  to  pass,  whereof  he 
spake  unto  thee,  saying.  Let  us  go  after  other  gods, 
which  thou  hast  not  known,  and  let  us  serve  them : 
thou  shalt  not  hearken  unto  the  words  of  that 
prophet,  or  that  dreamer  of  dreams ;  for  the  Lord 
your  God  proveth  you,  to  know  whether  ye  love  the 
Lord  3'our  God  with  all  your  heart  and  with  all  your 
soul.  Ye  shall  walk  after  the  Lord  your  God,  and 
fear  Him,  and  keep  His  commandments,  and  obey 
His  voice,  and  ye  shall  serve  Him,  and  cleave  unto 
Him.  And  that  prophet,  or  that  dreamer  of  dreams, 
shall  be  put  to  death ;  because  he  hath  spoken  to 
turn  you  away  from  the  Lord  j'our  God,  which 
brought  you  out  of  the  land  of  Egypt,  and  redeemed 
you  out  of  the  house  of  bondage,  to  thrust  thee  out 
of  the  way  which  the  Lord  thy  God  commanded 
thee  to  walk  in.  So  shalt  thou  put  the  evil  away 
from  the  midst  of  thee."  (Ver.  1-5.) 

Here  we  have  divine  provision  made  for  all  cases 
of  false  teachino^  and  false  relicrious  influence.  We 
all  know  how  easily  the  poor  human  heart  is  led 
astray  by  any  thing  in  the  shape  of  a  sign  or  a 
wonder,  and  especially  when  such  things  stand  con- 
nected with  religion.  This  is  not  confined  to  the 
nation  of  Israel ;  we  see  it  every  where  and  at  all 
times.  Any  thing  supernatural,  any  thing  involving 
an  infringement  of  what  are  called  the  ordinary  laws 
10 


140  DEUTERONOMY. 

of  nature,  is  almost  sure  to  act  powerfully  on  the 
human  mind.  A  prophet  rising  up  in  the  midst  of 
the  people  and  confirming  his  teaching  l\y  miracles, 
signs,  and  wonders,  would  be  almost  sure  to  get  a 
hearing  and  obtain  an  influence. 

In  this  wa}',  Satan  has  worked  in  all  ages,  and  he 
will  work  yet  more  powerfulh',  at  the  end  of  this 
present  age,  in  order  to  deceive  and  lead  to  their 
everlasting  destruction  those  who  will  not  hearken  to 
the  precious  truth  of  the  gospel.  "The  mystery  of 
iniquity,"  which  has  been  working  in  the  professing 
church  for  eighteen  centuries,  will  be  headed  up  in 
the  person  of  ^Hhat  Wicked  whom  the  Lord  shall 
consume  with  the  spirit  of  His  mouth,  and  shall 
destroy  with  the  brightness  of  His  coming ;  even 
him,  whose  coming  is  after  the  working  of  Satan, 
with  all  pozuer  and  signs  and  lying  tvonders,  and  with 
all  deceivableness  of  unrighteousness  in  them  that 
perish  ;  because  they  received  not  tJie  Jove  of  the  truth, 
that  tliey  might  be  saved.  And  for  this  cause  God 
shall  send  them  strong  delusion,  that  they  should 
believe  a  lie ;  that  they  all  might  be  damned  icho 
believed  not  the  truth,  but  had  pleasure  in  unright- 
eousness."   (2  Thess.  ii.  8-12.) 

So  also  in  the  twent3-fourth  chapter  of  Matthew, 
our  Lord  warns  His  disciples  against  the  same  kind 
of  influence. — "Then  if  any  man  shall  say  unto  you, 
Lo,  here  is  Christ,  or  there ;  believe  it  not.  For 
there  shall  arise  false  Christs,  and  false  prophets, 
and  shall  shoio  great  sigyis  and  tconders ;  insomuch 
that,  if  it  were  possible,  they  shall  deceive  the  very 


CHAPTER    XIII.  141 

elect.    Behold,  I  have  told  you  6e/bre."(Ver.23-25.) 

Again,  in  Revelation  xiii,  we  read  of  the  second 
beast,  coming  up  out  of  the  earth,  the  great  false 
prophet,  the  antichrist,  doing  great  wonders,  "so 
that  he  maketh  fire  come  down  from  heaven  on  the 
earth  in  the  sight  of  men,  and  deceiveth  them  that 
dwell  on  the  earth  by  means  of  those  miracles  which 
he  had  power  to  do  in  the  sight  of  the  beast ;  saying 
to  them  that  dwell  on  the  earth  that  they  should 
make  an  image  to  the  beast,  which  had  the  wound 
by  a  sword,  and  did  live."  (Ver.  13,  14.) 

Now,  each  of  the  above  three  passages  of  holy 
Scripture  refers  to  scenes  which  shall  be  enacted 
after  the  Church  has  been  taken  away  out  of  this 
world ;  but  on  this  we  do  not  dwell,  inasmuch  as 
our  object  in  quoting  them  for  the  reader  is,  to  let 
him  see  how  far  the  devil  can  go  in  the  way  of  signs 
and  wonders,  to  lead  people  away  from  the  truth ; 
and  also  to  set  before  him  the  one  divine  and  there- 
fore perfect  safeguard  against  all  the  delusive  power 
of  the  enemy. 

The  human  heart  has  no  ability  whatever  to  resist 
the  influence  of  "great  signs  and  wonders,"  put 
forth  in  favor  of  the  most  dead)}'  error.  There  is 
but  the  one  thing  which  can  fortify  the  soul,  and 
enable  it  to  resist  the  devil  and  his  deadly  delusions, 
and  that  is,  the  Word  of  God.  To  have  the  precious 
tr«th  of  God  treasured  up  in  the  heart  is  the  divine 
secret  of  preservation  from  all  error,  even  though 
backed  up  by  the  most  astounding  miracles. 

Hence,  in  the  first  of  the  above  quotations,  we  see 


142  DEUTERONOanr. 

that  the  reason  why  people  will  be  deceived  by  the 
signs  and  lying  wonders  of  "that  wicked"  one  is, 
"because  they  received  not  the  love  of  the  truth, 
that  they  might  be  saved."  It  is  the  love  of  the 
truth  that  preserves  from  error,  be  it  ever  so  persua- 
sive, ever  so  fascinating,  ever  so  strongly  supported 
by  the  powerful  evidence  of  "great  signs  and  won- 
ders." It  is  not  cleverness,  intellectual  power, 
mental  grasp,  extensive  learning — all  these  things 
are  perfectly  powerless  in  the  presence  of  Satan's 
wiles  and  machinations.  The  most  gigantic  human 
intellect  must  fall  an  easy  prey  to  the  wiles  of  the 
serpent. 

But,  blessed  be  God,  the  craft,  the  subtilty,  the 
signs  and  lying  wonders,  all  the  resources  of  Satan, 
all  the  machinery  of  hell,  are  perfectly  powerless 
with  a  heart  that  is  governed  by  the  love  of  the  truth. 
A  little  child  who  knows  and  believes  and  loves  the 
truth  is  blessedly  shielded,  sheltered,  and  divinely 
preserved  from  the  blinding  and  deceiving  power  of 
the  wicked  one.  If  ten  thousand  false  prophets  were 
to  arise  and  perform  the  most  extraordinary  miracles 
that  were  ever  presented  to  the  human  gaze,  in  order 
to  prove  that  the  Bible  is  not  the  inspired  Word  of 
God,  or  that  our  Lord  Jesus  Christ  is  not  God  over 
all,  blessed  forever,  or  in  order  to  set  aside  the 
glorious  truth  that  the  blood  of  Jesus  Christ,  God's 
Son,  cleanseth  from  all  sin,  or  any  other  precious 
truth  revealed  in  holy  Scripture,  it  could  have  no 
effect  whatever  on  the  very  simplest  babe  in  Christ 
whose  heart  is  governed  by  the  Word  of  God.    Yea, 


CHAPTER    XIII.  143 

if  an  angel  from  heaven  were  to  come  down  and 
preach  any  thing  contrar}'  to  what  we  are  taught  in 
the  Word  of  God,  we  have  a  divine  warrant  to 
pronounce  him  anathema,  without  any  discussion  or 
argument  whatever. 

This  is  an  unspeakable  mercy.  It  puts  the  simple- 
hearted,  unlettered  child  of  God  into  the  most 
blessed  position — a  position,  not  only  of  moral 
securit}',  but  of  sweetest  repose.  We  are  not  called 
upon  to  analyze  the  false  doctrine,  or  to  weigh  the 
evidence  advanced  in  favor  of  it ;  we  reject,  with 
stern  decision,  both  the  one  and  the  other,  simply 
because  we  have  the  certainty  of  the  truth  and  the 
love  of  it  in  our  hearts.  "Thou  shalt  not  hearken 
unto  the  words  of  that  prophet,  or  that  dreamer  of 
dreams;" — although  the  sign  or  the  wonder  had 
come  to  pass — "for  the  Lord  your  God  proveth  you, 
to  know  whether  ye  love  the  Lord  your  God  with  all 
your  heart  and  with  all  your  soul." 

Here,  beloved  reader,  was  the  all-important  point 
for  Israel,  and  it  is  the  same  for  us.  Then,  now, 
and  always,  the  true  moral  security  is  in  having  the 
heart  fortified  with  the  love  of  the  truth,  which  is 
only  another  way  of  expressing  the  love  of  God. 
The  faithful  Israelite  who  loved  Jehovah,  with  all 
his  heart  and  with  all  his  soul,  would  have  a  ready 
and  conclusive  answer  for  all  the  false  prophets  and 
dreamers  who  might  arise — a  thoroughly  etfectual 
method  of  dealing  with  them.  "  Thou  shalt  not 
hearken.'"  If  the  enemy  does  not  get  the  ear,  he 
is  not  likely  to  reach  the  heart.     The  sheep  follow 


144  DEUTERONOMY. 

the  Shepherd;  ''for  they  know  His  voice.  And  a 
stranger" — even  though  showing  signs  and  wonders 
— "will  they  not  follow,  but  vf'iW  Jlee  from  him.'* 
Why  ?  Is  it  because  they  are  able  to  discuss  and 
argue  and  anal3'ze?  No,  thanks  and  praise  to  God  ; 
but  because  "they  know  not  the  voice  of  strangers." 
The  simple  fact  of  not  knowing  the  voice  is  a  suffi- 
cient reason  for  not  following  the  speaker. 

All  this  is  full  of  comfort  and  consolation  for  the 
beloved  lambs  and  sheep  of  the  flock  of  Christ. 
They  can  hear  the  voice  of  their  loving,  faithful 
Shepherd  ;  they  can  gather  around  Him,  and  find  in 
His  presence  true  rest  and  perfect  safet}'.  He  makes 
them  to  lie  down  in  green  pastures,  and  leads  them 
by  the  still  waters  of  His  love.  This  is  enough. 
They  may  be  very  weak — yea,  perfect  weakness  in 
themselves — but  this  is  no  hindrance  to  their  rest 
and  blessing ;  quite  the  contrary,  it  only  casts  them 
more  upon  His  almighty  power.  We  need  never  be 
afraid  of  weakness  ;  it  is  fancied  strength  we  have  to 
dread,  vain  confidence  in  our  own  wisdom,  our  own 
intelligence,  our  scriptural  knowledge,  our  spiritual 
attainfnents — these  are  the  things  we  have  to  fear ; 
but  as  for  our  weakness,  the  more  deeply  we  feel  it 
the  better,  for  our  Shepherd's  strength  is  made 
perfect  in  weakness,  and  His  precious  grace  is  amply 
sufficient  for  all  the  need  of  His  beloved  and  blood- 
bought  flock  as  a  whole,  and  for  each  member  in 
particular.  Only  let  us  keep  near  to  Him  in  the 
abiding  sense  of  our  own  perfect  helplessness  and 
nothingness ;  let  us  treasure  up  His  precious  Word 


• 


CIIAPTEK    XIII.  145 

in  our  hearts  ;  let  us  feed  upon  it,  as  tlie  very  suste- 
nance of  our  souls,  day  by  da}-,  the  staple  article  of 
our  lives,  the  living  bread  for  the  strengthening  of 
the  inward  man.  Thus  shall  we  be  safe  from  every 
strange  voice,  every  false  prophet,  every  snare  of  the 
devil,  every  influence  which  might  tend  to  draw  us 
away  from  the  path  of  obedience,  and  the  practical 
confession  of  the  name  of  Christ. 

We  must  now  quote  for  the  reader  the  second 
paragraph  of  our  chapter,  in  which  the  Lord's  people 
are  warned  against  another  snare  of  the  devil.  Oh, 
how  many  and  varied  are  his  snares  and  wiles !  how 
manifold  are  the  dangers  of  the  people  of  God  ! 
but,  blessed  be  His  holy  name,  there  is  full  provision 
in  His  Word  for  all. 

"If  thy  brother,  the  son  of  thy  mother^'" — nearer, 
dearer,  and  more  tender  than  the  son  of  the  father — 
"or  thy  son,  or  thy  daughter,  or  the  wdfe  of  thy 
bosom,  or  thy  friend  which  is  as  thine  own  soul, 
entice  thee  secretl}^  saj'ing,  Let  us  go  and  serve 
other  gods,  which  thou  hast  not  knoicn,  thou,  nor  thy 
fathers,  namely,  of  the  gods  of  the  people  which  are 
round  about  you,  nigh  unto  thee,  or  far  off  from 
thee,  from  the  one  end  of  the  earth  even  unto  the 
other  end  of  the  earth  ;  thou  shalt  not  consent  unto 
him,  nor  hearken  unto  him  ;  neither  shall  thine  eye 
pity  him,  neither  shalt  thou  spare,  neither  shalt  thou 
conceal  him  ;  but  thou  shalt  surely  kill  him ;  thine 
hand  shall  be  first  upon  him  to  put  him  to  death, 
and  afterwards  the  hand  of  all  the  people.  And  thou 
shalt  stone  him  with  stones  that  he  die  ;  because  he 


146  DEUTERONOMY. 

hath  sought  to  thrust  thee  away  from  the  Lord  thy 
God,  which  brought  thee  out  of  the  land  of  Egypt, 
from  the  house  of  bondage.  And  all  Israel  shall 
hear,  and  fear,  and  shall  do  no  more  any  such  wick- 
edness as  this  is  among  you."  (Ver.  6-11.) 

Here,  then,  we  have  something  quite  different 
from  the  false  prophet  or  the  dreamer  of  dreams. 
Thousands  might  be  proof  against  the  influence  of 
these,  and  yet  fall  before  the  insnaring  and  seductive 
power  of  natural  affection.  It  is  very  hard  to  resist 
the  action  of  this  latter.  It  demands  deep-toned 
devotedness,  great  singleness  of  eye,  firm  purpose 
of  heart,  to  deal  faithfully  with  those  who  live  deep 
down  in  our  hearts'  tender  affections.  The  trial  to 
some  of  withstanding  and  rejecting  a  prophet  or  a 
dreamer  with  whom  there  was  no  personal  relation- 
ship, no  tender  link  of  fond  affection,  would  be  as 
nothing  compared  with  having  to  treat  with  stern 
and  severe  decision  the  wife  of  the  bosom,  the  be- 
loved brother  or  sister,  the  devoted  and  tenderly 
loved  friend. 

But  where  the  claims  of  God,  of  Christ,  of  truth 
are  at  stake,  there  must  be  no  hesitation.  If  any 
should  seek  to  make  use  of  the  ties  of  affection  in 
order  to  draw  us  aside  from  our  allegiance  to  Christ, 
we  must  resist  them  with  unqualified  decision.  "If 
any  man  come  to  Me,  and  hate  not  his  father,  and 
mother,  and  wife,  and  children,  and  brethren,  and 
sisters,  yea,  and  his  own  life  also,  he  cannot  be  My 
disciple."  (Luke  x.  26.) 

Let  us  see  that  we  thoroughly  understand  this 


CHAPTER    XIII.  147 

aspect  of  the  truth,  and  also  that  we  give  it  its 
proper  place.  If  poor  blind  reason  be  listened  to, 
it  will  be  sure  to  present  to  the  mind  the  most  hid- 
eous perversion  of  this  great  practical  subject. 
Reason,  whenever  it  attempts  to  exercise  its  powers 
in  the  things  of  God,  is  sure  to  prove  itself  the 
active  and  efficient  agent  of  the  devil  in  opposition 
to  the  truth.  In  things  human  and  earthly,  reason 
may  go  for  what  it  is  worth ;  but  in  things  divine 
and  heavenly,  it  is  not  only  worthless,  but  positively 
mischievous. 

What  then,  we  may  ask,  is  the  true  moral  force  of 
Luke  xiv.  26  and  Deuteronomy  xiii.  8-10  ?  Most 
assuredly,  the}^  do  not  mean  that  we  are  to  be  "with- 
out natural  affection,'*  which  is  one  of  the  special 
marks  of  the  apostasy  of  the  last  days.  This  is 
perfectly  clear.  God  Himself  has  established  our 
natural  relationships,  and  each  of  these  relationships 
has  its  characteristic  affections,  the  exercise  and 
display  of  which  are  in  lovely  harmony  with  the 
mind  of  God.  Christianity  does  not  interfere  with 
our  relationships  in  nature,  but  it  introduces  a 
power  whereby  the  responsibilities  which  attach  to 
those  relationships  can  be  duly  fulfilled  to  the  glory 
of  God.  And  not  only  so,  but  in  the  various 
epistles,  the  Holy  Ghost  has  given  the  most  ample 
instructions  to  husbands  and  wives,  parents  and 
children,  masters  and  servants,  thus  proving,  in  the 
very  fullest  and  most  blessed  manner,  the  divine 
sanction  of  those  relationships  and  the  affections 
which  belong  to  them. 


148  DEUTERONOMY. 

All  this  is  perfectly  plain ;  but  still  we  have  to 
inquire  how  it  fits  in  with  Luke  xiv.  and  Deuterono- 
my xiii.  The  answer  is  simply  this :  The  harmony 
is  divinely  perfect.  Those  scriptures  apply  only  to 
cases  in  which  our  natural  relationships  and  affec- 
tions interfere  with  the  claims  of  God  and  of  Christ. 
When  they  operate  in  this  waj^,  they  must  be  denied 
and  mortified.  If  they  dare  to  intrude  upon  a 
domain  which  is  wholly  divine,  the  sentence  of 
death  must  be  written  upon  them. 

In  contemplating  the  life  of  the  only  perfect  man 
that  ever  trod  this  earth  of  ours,  we  can  see  how 
beautifully  He  adjusted  the  various  claims  which,  as 
a  man  and  a  servant.  He  had  to  meet.  He  could  say 
to  His  mother,  "Woman,  what  have  I  to  do  with 
thee?"  and  yet,  at  the  fitting  moment.  He  could, 
with  exquisite  tenderness,  commend  that  mother  to 
the  care  of  the  disciple  whom  He  loved.  He  could 
say  to  His  parents,  "Wist  ye  not  that  I  must  be 
about  My  Father's  business?"  and,  at  the  same 
time,  go  home  with  them  and  be  sweetly  subject  to 
parental  authority.  Thus  the  written  teachings  of 
holy  Scripture,  and  the  perfect  ways  of  the  living 
Christ,  do  both  combine  to  teach  us  how  to  discharge 
aright  the  claims  of  nature  and  the  claims  of  God. 

But  it  may  be  that  the  reader  feels  considerable 
difficulty  in  reference  to  the  line  of  action  enjoined 
in  Deuteronomy  xiii.  9,  10.  He  may  find  it  hard  to 
reconcile  it  with  a  God  of  love,  and  with  the  grace, 
gentleness,  and  tenderness  inculcated  in  the  New- 
Testament  scriptures.     Here  again  we  must  keep  a 


CHAPTER    XIII.  149 

vigilant  e3^e  upon  reason.  It  alwa3's  affects  to  find 
ample  scope  for  its  powers  in  the  stern  enactments 
of  the  divine  government ;  but,  in  realit}-,  it  only 
displaj's  its  blindness  and  foll3\  Still,  though  we 
would  make  very  short  work  with  infidel  reason,  we 
earnestly  desire  to  help  any  honest  soul  who  may 
not  be  able  to  see  his  way  through  this  question. 

We  have  had  occasion,  in  our  studies  on  the 
earlier  chapters  of  this  book,  to  refer  to  the  very 
weighty  subject  of  God's  governmental  dealings 
both  with  Israel  and  the  nations ;  but,  in  addition 
to  what  has  already  come  under  our  notice,  we  have 
to  bear  in  mind  the  very  important  difference  be- 
tween the  two  economies  of  law  and  grace.  If  this 
be  not  clearly  apprehended,  we  shall  find  very  con- 
siderable difficult}' in  such  passages  as  Deuteronomy 
xiii.  9,  10,  The  great  characteristic  principle  of  the 
Jewish  economy  was  rigliteo^tsness ;  the  character- 
istic principle  of  Christianity  is  grace — pure,  un- 
qualified grace. 

If  this  fact  be  fully  grasped,  all  difficulty  vanishes. 
It  was  perfectly  right,  perfectly  consistent,  and  in 
perfect  harmony''  with  the  mind  of  God  for  Israel  to 
slay  their  enemies.  God  commanded  them  to  do 
so.  And,  in  like  manner,  it  was  right  and  consist- 
ent for  them  to  execute  righteous  judgment,  even 
unto  death,  upon  any  member  of  the  congregation 
who  should  seek  to  draw  them  aside  after  false  gods, 
as  in  the  passage  before  us.  To  do  so  was  in  full 
moral  harmony  with  the  grand  ruling  principles  of 
government  and  law,  under  which  they  were  placed. 


150         ^  DEUTERONOMY. 

in  accordance  with  tlie  dispensational  wisdom  of  God. 
All  this  is  perfectly  plain.  It  runs  through  the 
entire  canon  of  Old-Testament  scripture.  God's 
government  in  Israel,  and  His  government  of  the 
world  in  connection  with  Israel,  was  on  the  strict 
principle  of  righteousness.  And  as  it  was  in  the 
past,  so  shall  it  be  in  the  future, — "A  king  shall 
reign  in  righteousness,  and  princes  shall  rule  in 
judgment." 

But  in  Christianity,  we  see  something  quite  differ- 
ent. The  moment  we  open  the  pages  of  the  New 
Testament,  and  hearken  to  the  teachings  and  mark 
the  actings  of  the  Son  of  God,  we  find  ourselves  on 
entirely  new  ground,  and  in  a  new  atmosphere ;  in 
a  word,  we  are  in  the  atmosphere  and  on  the  ground 
of  pure,  unqualified  grace. 

Thus,  as  a  sample  of  the  teaching,  take  a  passage 
or  two  from  what  is  called  The  Sermon  on  the 
Mount — that  marvelous  and  precious  compendium 
of  the  principles  of  the  kingdom  of  heaven. — "Ye 
have  heard  that  it  hath  been  said,  'An  eye  for  an 
eye,  and  a  tooth  for  a  tooth' ;  hut  I  say  unto  you, 
that  ye  resist  not  evil ;  but  whosoever  shall  smite 
thee  on  the  one  cheek,  turn  to  him  the  other  also. 
And  if  any  man  will  sue  thee  at  the  law,  and  take 
away  thy  coat,  let  him  have  thy  cloke  also.  And 
whosoever  shall  compel  thee  to  go  a  mile,  go  with 
him  twain."  Again,  "Ye  have  heard  that  it  hath 
been  said,  'Thou  shalt  love  thy  neighbor  and  hate 
thine  enemy' ;  but  I  say  unto  you,  Love  your  ene- 
mies, bless  them  that  curse  you,  do  good  to  them 


CHAPTER    XTTT.  151 

that  hate  3'ou,  and  pray  for  them  which  despitefully 
use  you,  and  persecute  you ;  that  ye  may  be  the 
sons  [u/o/]  of  your  Father  which  is  in  heaven  ;  for 
He  maketh  His  sun  to  rise  on  the  evil  and  on  the 
good,  and  sendeth  rain  on  the  just  and  on  the  unjust. 
....  Be  ye  therefore  perfect  [^reXeioi'],  even  as 
your  Father  which  is  in  heaven  is  perfect."  (Matt. 
V.  38-48.) 

We  cannot  now  dwell  upon  those  blessed  sen- 
tences ;  we  merely  quote  them  for  the  reader  in 
order  to  let  him  see  the  immense  difference  between 
the  Jewish  and  Christian  economy.  What  was  per- 
fectly right  and  consistent  for  a  Jew,  might  be  quite 
wrong  and  inconsistent  for  a  Christian. 

This  is  so  plain  that  a  child  may  see  it ;  and  yet, 
strange  to  say,  many  of  the  Lord's  beloved  people 
seem  to  be  clouded  on  the  subject.  The}- judge  it 
to  be  perfectly  right  for  Christians  to  deal  in  right- 
eousness, and  go  to  war,  and  to  exercise  worldl}^ 
power.  Well,  then,  if  it  be  right  for  Christians  to 
act  thus,  we  would  simpl}^  ask,  Where  is  it  taught  in 
the  New  Testament  ?  where  have  we  a  single  sen- 
tence from  the  lips  of  our  Lord  Jesus  Christ,  or 
from  the  pen  of  the  Holy  Ghost,  to  warrant  or  sanc- 
tion such  a  thing  ?  As  we  have  said,  in  reference 
to  other  questions  that  have  come  before  us  in  our 
studies  on  this  book,  it  is  of  no  possible  use  for  us 
to  sa}',  "  We  think  so  and  so."  Our  thoughts  are 
simply  worth  nothing.  The  one  grand  question,  in 
all  matters  of  Christian  faith  and  morals,  is,  "What 
saith  the  New  Testament?"     What  did  our  Lord 


152  DEUTERONOMY. 

and  Master  teach,  and  what  did  He  do  ?  He  taught 
that  His  people  now  are  not  to  act  as  His  people  of 
old  acted.  Righteousness  was  the  principle  of  the 
old  econom}^ ;  grace  is  the  principle  of  the  new. 

This  was  what  Christ  taught,  as  may  be  seen  in 
numberless  passages  of  Scripture.  And  how  did 
He  act  ?  Did  He  deal  in  righteousness  with  people? 
did  He  assert  His  rights  ?  did  He  exercise  worldl}" 
power?  did  He  go  to  law?  did  He  vindicate  Him- 
self, or  retaliate  ?  "When  His  poor  disciples,  in 
utter  ignorance  of  the  heavenly  principles  which 
He  taught,  and  in  total  forgetfulness  of  His  whole 
course  of  action,  said  to  Him,  on  one  occasion  in 
the  which  a  certain  village  of  the  Samaritans  refused 
to  receive  Him,  "Lord,  wilt  Thou  that  we  command 
fire  to  come  down  from  heaven  and  consume  them, 
even  as  Elias  did?"  what  was  His  answer?  "He 
turned  and  rebuked  them,  and  said,  'Ye  know  not 
what  manner  of  spirit  3'e  are  of;  for  the  Son  of  Man 
is  not  come  to  destroy  men's  lives,  but  to  save.' 
And  they  went  to  another  village."  It  was  per- 
fectl}^  consistent  with  the  spirit,  principle,  and  genius 
of  the  dispensation  of  which  Elias  was  the  exponent 
and  representative,  to  call  down  fire  from  heaven  to 
consume  the  men  sent  by  a  godless  king  to  arrest 
him  ;  but  the  blessed  Lord  was  the  perfect  Exponent 
and  divine  Representative  of  another  dispensation 
altogether.  His  was  a  life  of  perfect  self-surrender, 
from  first  to  last.  He  never  asserted  His  rights. 
He  came  to  serve  and  to  give ;  He  came  to  repre- 
sent God — to  be  the  perfect  expression  of  the  Father 


CHArTKU    XIII.  153 

in  every  wa3\  The  Father's  character  shone  out  in 
His  every  look,  His  every  word,  His  every  act.  His 
every  movement. 

Such  was  the  Lord  Christ  when  He  was  down 
here  among  men,  and  such  was  His  teaching.  He 
did  what  He  taught,  and  He  taught  what  He  did. 
His  words  expressed  what  He  was,  and  His  ways 
illustrated  His  words.  He  came  to  serve  and  to  give, 
and  His  whole  life  was  marked  b}^  those  two  things, 
from  the  manger  to  the  cross.  We  may  trul}-  say, 
time  would  fail  us  to  quote  the  passages  in  proof  and 
Illustration  of  this  ;  nor  is  there  any  need,  inasmuch 
as  the  truth  of  it  will  hardly  be  called  in  question. 

Well,  then,  is  not  He  our  great  Exemplar  in  all 
things?  is  it  not  by  His  teaching  and  ways  that  our 
course  and  character  as  Christians  are  to  be  formed  ? 
How  are  we  to  know  how  we  ought  to  walk,  save  by 
hearkening  to  His  blessed  words  and  gazing  on  His 
perfect  ways  ?  If  we  as  Christians  are  to  be  guided 
and  governed  by  the  principles  and  precepts  of  the 
Mosaic  economy,  then,  assuredh',  it  would  be  right 
for  us  to  go  to  law,  to  contend  for  our  rights,  to 
engage  in  war,  to  destroy  our  enemies ;  but  then 
what  becomes  of  the  teaching  and  example  of  our 
adorable  Lord  and  Saviour?  what  of  the  teachings 
of  the  Holy  Ghost?  what  of  the  New  Testament? 
Is  it  not  as  plain  as  a  sunbeam  to  the  reader  that  for 
a  Christian  to  do  these  things  is  to  act  in  flagrant 
opposition  to  the  teaching  and  example  of  his  Lord? 

Here,  however,  we  may  be  met  by  the  old  and 
oft- repeated  inquiry,  **What  would  become  of  the 


154  DEUTERONO:\rY. 

world,  what  would  become  of  its  institutions,  what 
would  become  of  society,'  if  such  principles  were  to 
be  universally  dominant?"  The  infidel  historian, 
in  speaking  of  the  early  Christians,  and  their  refusal 
to  join  the  Roman  arm}^,  sneeringl}- inquires,  "What 
would  have  become  of  the  empire,  surrounded  as  it 
was  on  all  sides  by  barbarians,  if  every  one  had 
indulged  in  such  pusillanimous  ideas  as  these  ?" 

We  reply  at  once,  If  those  spiritual  and  heavenly 
principles  were  universally  dominant,  there  would 
be  no  wars — no  fighting,  and  hence  there  would  be 
no  need  of  soldiers,  no  need  of  standing  armies  or 
navies,  no  need  of  constabulary  or  police  ;  there 
would  be  no  wrong-doings,  no  strife  about  property, 
and  hence  no  need  of  courts  of  law,  judges,  or 
magistrates ;  in  shorty  the  world  as  it  now  is  would 
have  an  end  ;  the  kingdoms  of  this  world  would 
liave  become  the  kingdoms  of  our  Lord  and  of  His 
Christ. 

But  the  plain  fact  is,  those  heavenly  principles  of 
which  we  speak  are  not  intended  for  the  world  at  all, 
inasmuch  as  the  world  could  not  adopt  them,  or  act 
upon  them  for  a  single  hour  ;  to  do  so  would  involve 
the  immediate  and  complete  break-up  of  the  present 
sj'stem  of  things,  the  dissolution  of  the  entire  frame- 
work of  society  as  at  present  constituted. 

Hence,  the  objection  of  the  infidel  crumbles  into 
dust  beneath  our  feet,  like  all  other  infidel  objections, 
and  the  questions  and  the  difficulties  which  are  based 
upon  them.  -They  are  deprived  of  every  atom  of 
moral  force.     Heavenly  principles  are  not  designed 


CIIAPTKR    XIII.  155 

for  "this  present  evil  world"  at  all;  they  are  de- 
signed for  the  Church,  which  is  not  of  the  world, 
even  as  Jesus  is  not  of  the  world.  "If,"  said  our 
Lord  to  Pilate,  "My  kingdom  were  of  this  world, 
then  would  My  servants  fight,  that  I  should  not  be 
delivered  to  the  Jews  ;  but  now  is  My  kingdom  not 
from  hence." 

Mark  the  word  "now."  By  and  bj^  the  kingdoms 
of  this  world  will  become  the  kingdom  of  our  Lord  ; 
but  now,  He  is  rejected,  and  all  who  belong  to  Him 
— His  Cliurch — His  people — are  called  to  share  His 
rejection,  to  follow  Him  into  the  outside  place,  and 
walk  as  pilgrims  and  strangers  here  below,  waiting 
for  the  moment  when  He  shall  come  to  receive  them 
to  Himself,  that  where  He  is,  there  thej^  may  be  also. 

Now,  it  is  the  attempt  to  mix  the  world  and  the 
Church  together  that  produces  such  terrible  confu- 
sion. It  is  one  of  Satan's  special  wiles,  and  it  has 
done  more  to  mar  the  testimony  of  the  Churcli  of 
God  and  hinder  its  progress  than  most  of  ns  are 
aware.  It  involves  a  complete  turning  of  things 
upside  down,  a  confounding  of  things  that  differ 
essentiall}',  an  ntter  denial  of  the  Church's  true 
character,  her  position,  her  walk,  and  her  hope. 
We  sometimes  hear  the  expression,  "Christian 
world:"  what  does  it  mean?  It  is  simply  an  at- 
tempt to  combine  two  things  which  in  their  source, 
nature,  and  character  are  as  diverse  as  light  and 
darkness.  It  is  an  effort  to  tack  a  new  piece  upon 
an  old  garment,  which,  as  our  Lord  tells  us,  only 
makes  the  rent  worse. 
11 


156  DEUTERONOMY. 

It  is  not  God's  object  to  Christianize  the  world, 
but  to  call  His  people  out  of  the  world,  to  be  a 
heavenly  people,  governed  b}"  heavenly  principles, 
formed  by  a  heavenly  object,  and  cheered  by  a 
heavenly  hope.  If  this  be  not  clearly  seen  ;  if  the 
truth  as  to  the  Church's  true  calling  and  course  be 
not  realized  as  a  living  power  in  the  soul,  we  shall 
be  sure  to  make  the  most  grievous  mistakes  in  our 
work,  walk,  and  service.  We  shall  make  an  entirely 
wrong  use  of  the  Old-Testament  scriptures,  not  only 
on  prophetic  subjects,  but  in  reference  to  the  whole 
range  of  practical  life  ;  indeed,  it  would  be  utterly 
impossible  to  calculate  the  loss  which  must  result 
from  not  seeing  the  distinctive  calling,  position,  and 
hope  of  the  Church  of  God,  her  association  and 
identification — her  living  union  with  a  rejected, 
risen,  and  glorified  Christ. 

We  cannot  attempt  to  enlarge  upon  this  most 
precious  and  interesting  theme  ;  but  we  should  just 
like  to  point  out  to  the  reader  an  instance  or  two 
illustrative  of  the  Spirit's  method  of  quoting  and 
applying  Old-Testament  scripture.  Take,  for  ex- 
ample, the  following  passage  from  that  lovely  thirty- 
fourth  psalm, — "The  face  of  the  Lord  is  against 
them  that  do  evil,  to  cut  off  the  remembrance  of 
them  from  the  earth."  Now,  mark  the  way  in  which 
the  Holy  Spirit  quotes  this  passage  in  the  first  epistle 
of  Peter. — "The  face  of  the  Lord  is  against  them 
that  do  evil."  (Chap.  iii.  12.)  Not  a  word  about 
cutting  off.  Why  is  this  ?  Because  the  Lord  is 
not  now  acting  upon  the  principle  of  cutting  off. 


CHAPTER    XIII.  157 

He  acted  upon  it  under  the  law,  and  He  will  act 
upon  it  in  the  kingdom  by  and  by;  but  just  now, 
He  is  acting  in  grace  and  long-suffering  mercy. 
His  face  is  quite  as  much  and  quite  as  decidedly 
against  all  evil-doers  as  ever  it  was  or  ever  it  will 
be,  but  not  now  to  cut  off  the  remembrance  of 
them  from  the  earth.  The  most  striking  illustra- 
tion of  this  marvelous  grace  and  forbearance,  and 
of  the  difference  between  the  two  principles  on 
which  we  have  been  dwelling,  is  seen  in  the  fact  that 
the  very  men  who  with  wicked  hands  crucified  His 
only  begotten  and  well-beloved  Son — evil-doers, 
surely,  of  the  most  pronounced  type, — instead  of 
being  cut  off  from  the  earth,  w^ere  the  very  first  to 
hear  the  message  of  full  and  free  pardon  through 
the  blood  of  the  cross. 

Now,  it  may  appear  to  some  that  we  are  making 
too  much  of  the  mere  omission  of  a  single  clause  of 
Old-Testament  scripture.  Let  not  the  reader  think 
so.  Even  had  we  but  this  one  instance,  it  would  be 
a  serious  mistake  to  treat  it  with  any  thing  like  in- 
difference. But  the  fact  is,  there  are  scoi-es  of 
passages  of  the  same  character  as  the  one  just 
quoted,  all  illustrative  of  the  contrast  between  the 
Jewish  and  Christian  economies,  and  also  between 
Christianity  and  the  cominor  kinsjdom. 

God  is  now  dealing  in  grace  with  the  world,  and 
so  should  His  people,  if  they  want  to  be  like  Him, 
and  such  they  are  called  to  be.  "Be  ye  therefore 
perfect,  even  as  your  Father  which  is  in  heaven  is 
perfect."     And  again,   "Be  ye  therefore  imitators 


158  DEUTERONOMY. 

of  God,  as  dear  children ;  and  walk  in  love,  as 
Christ  also  hath  loved  us,  and  hath  given  Himself 
for  us,  an  offering  and  a  sacrifice  to  God  for  a 
sweet-smelling  savor."  (Eph.  v.  1.) 

This  is  our  model.  We  are  called  to  copy  our 
Father's  example — to  imitate  Him.  He  is  not  going 
to  law  with  the  world ;  He  is  not  enforcing  His 
rights  with  the  strong  hand  of  power.  By  and  by 
He  Mill;  but  just  now,  in  this  day  of  grace,  He 
showers  His  blessings  and  benefits  in  rich  profusion 
upon  those  whose  life  is  one  of  enmity  and  rebellion 
against  Him. 

All  this  is  perfectly  marvelous,  but  thus  it  is  ;  and 
we,  as  Christians,  are  called  to  act  on  this  morally 
glorious  principle.  It  may  be  said  by  some.  How 
could  we  ever  get  on  in  the  world — how  could  we 
conduct  our  business  on  such  a  principle  as  this  ? 
We  should  be  robbed  and  ruined  ;  designing  people 
would  take  advantage  of  us  if  they  knew  that  we 
would  not  go  to  law  with  them  ;  they  would  take  our 
goods,  or  borrow  our  money,  or  occupy  our  houses, 
and  refuse  to  pay  us.  In  short,  we  could  never  get 
on  in  a  world  like  this  if  we  did  not  assert  our  rights 
and  establish  our  claims  by  the  strong  hand  of  power. 
What  is  the  law  for  but  to  make  people  behave 
themselves  ?  Are  not  the  powers  that  be  ordained 
of  God  for  the  very  purpose  of  maintaining  peace  and 
good  order  in  our  midst?  What  would  become  of 
society  if  we  had  not  soldiers,  policemen,  magis- 
trates, and  judges  ?  And  if  God  has  ordained  that 
such  things  should  be,  why  should  not  His  people 


chaptp:ii  XIII.  159 

avail  themselves  of  them  ?  and  not  only  so,  but  who 
so  fit  to  occupy  places  of  authority  and  power,  or  to 
wield  the  sword  of  justice,  as  the  people  of  God? 

There  is,  no  doubt,  very  great  apparent  force  in 
all  this  line  of  argument.  The  powers  that  be  arc 
ordained  of  God.  The  king,  the  governor,  the 
judge,  the  magistrate,  are,  each  in  his  place,  the 
expression  of  the  power  of  God.  It  is  God  who 
invests  each  with  the  power  which  he  wields ;  it  is 
He  who  has  put  the  sword  into  his  hand,  for  the 
punishment  of  evil-doers,  and  the  praise  of  them 
that  do  well.  We  bless  God  with  all  our  hearts  for 
the  constituted  authorities  of  the  countiy.  Day 
and  night,  in  private  and  in  public,  we  pray  for 
them.  It  is  our  bounden  duty  to  obey  and  submit 
ourselves  to  them  in  all  things,  provided  always  that 
they  do  not  call  upon  us  to  disobey  God,  or  do 
violence  to  conscience.  If  they  do  this,  we  must^ 
what  ?     Resist  ?     Nay,  but  suffer. 

All  this  is  perfectly  plain.  The  world  as  it  now  is 
could  not  go  on  for  a  single  day  if  men  were  not 
kept  in  order  by  the  strong  hand  of  power.  We 
could  not  live,  or  at  least  life  would  be  perfectly 
intolerable,  were  it  not  that  evil-doers  are  kept  in 
terror  of  the  glittering  sword  of  justice.  Even  as  it 
is,  through  lack  of  moral  power  on  the  part  of  those 
who  bear  the  sword,  lawless  demagogues  are  allowed 
to  stir  up  the  evil  passions  of  men  to  resist  the  law 
of  the  land  and  disturb  the  peace  and  threaten  the 
lives  and  property  of  well-disposed  and  harmless 
subjects  of  the  government. 


160  DEUTERONOMY. 

But  admitting  all  this,  in  the  fullest  possible 
manner,  as  every  intelligent  Christian,  every  one 
taught  by  Scripture,  most  assuredly  will,  it  leaves 
•wholly  untouched  the  question  of  the  Christian's 
path  in  this  world.  Christianit}'  full}^  recognizes  all 
the  governmental  institutions  of  the  countr}'.  It 
forms  no  part  of  the  Christian's  business  to  inter- 
fere, in  any  one  way,  with  such  institutions. 
Wherever  he  is,  whatever  be  the  principle  or  char- 
acter of  the  government  of  the  country  in  which  his 
lot  is  cast,  it  is  his  duty  to  recognize  its  municipal 
and  political  arrangements,  to  pay  taxes,  pray  for 
the  government,  honor  governors  in  their  official 
capacity,  wish  well  to  the  legislature  and  the  execu- 
tive, pray  for  the  peace  of  the  country,  live  in  peace 
with  all,  so  far  as  in  him  lies. 

We  see  all  this  in  the  blessed  Master  Himself  in 
perfection,  blessed  be  His  holy  name  for  evermore! 
In  His  memorable  reply  to  the  crafty  Herodians,  He 
recognizes  the  principle  of  subjection  to  the  powers 
that  be — "Render  to  Caesar  the  things  that  be 
Cesar's,  and  to  God  the  things  that  be  God's." 
And  not  only  so,  but  we  find  Him  also  paying  trib- 
ute, athough  personally  free.  They  had  no  right  to 
demand  it  of  Him,  as  He  plainly  shows  to  Peter ; 
and  it  might  be  said.  Why  did  He  not  a|)pcal  ? 
Appeal  !  Nay ;  He  shows  us  something  quite 
different.  Hear  His  exquisite  repl}^  to  His  mistaken 
apostle — "Notwithstanding,  lest  ice  should  offend 
them,  go  thou  to  the  sea,  and  cast  a  hook,  and  take 
up  the  fish  that  first  cometh  up  ;  and  when  thou  hast 


CHAPTER    XIII.  161 

opened  his  mouth,  thou  shalt  find  a  piece  of  money ; 
that  take  and  give  unto  them  for  Me  and  thee."* 
(Matt,  xvii.) 

And  here  we  get  back,  with  increased  moral  force, 
to  our  tliesis,  namel}',  the  Cliristian's  path  in  this 
world.  What  is  it?  He  is  to  follow  his  Master — to 
imitate  Him  in  all  tliins^s.  Did  He  assert  His  riijhts? 
did  He  go  to  law?  did  He  try  to  regulate  tlie 
world?  did  He  meddle  with  municipal  or  political 
matters?  was  He  a  politician?  did  He  wield  the 
sword?  did  He  consent  to  be  a  judge  or  a  divider, 
even  when  appealed  to,  as  we  say^  to  arbitrate  about 
property?  was  not  His  whole  life  one  of  complete 
self-surrender,  from  first  to  last?  was  He  not  con- 
tinually giving  up,  until,  at  the  cross.  He  gave  up 
His  precious  life  as  a  ransom  for  many  ? 

We  shall  leave  these  questions  to  find  their  answer 
deep  down  in  the  heart  of  the  Christian  reader,  and 
to  produce  their  practical  effect  in  his  life.  We  trust 
that  the  foregoing  line  of  truth  will  enable  him  to 
interpret  aright  such  passages  as  Deuteronomy  xiii. 
9,  10.  Our  opposition  to  idolatr^^  and  our  separa- 
tion from  evil,  in  every  shape  and  form,  while  not 
less  intense  and  decided,  most  surely,  than  that  of 
Israel  of  old,  is  not  to  be  displaj^ed  in  the  same  way. 
The  Church  is  imperatively  called  upon  to  put  away 
evil  and  evil-doers,  but  not  after  the  same  fashion 
as  Israel.  It  is  no  part  of  her  duty  to  stone  idola- 
ters and  blasphemers,  or  burn  witches.    The  church 

*The  fact  that  the  tribute-money  may  have  been  for  the  temple 
does  not  touch  the  principle  set  forth  in  the  text. 


162  DEUTERONOMY. 

of  Rome  has  acted  upon  this  principle,  and  even 
Protestants  (to  the  shame  of  Protestantism)  have 
followed  her  example.*  The  Church  is  not  called — 
na}',  she  is  positively  and  peremptorily  forbidden  to 
use  the  temporal  sword.  It  is  a  flat  denial  of  her 
calling,  character,  and  mission  to  do  so.  When 
Peter,  in  ignorant  zeal  and  carnal  haste,  drew  the 
sword  in  defense  of  his  blessed  Master,  he  was  at 
once  corrected  b}^  his  Master's  faithful  word,  and 
instructed  b}^  his  Master's  gracious  act, — "Put  up 
thy  sword  into  the  sheath ;  for  all  they  that  take  the 
sword  shall  perish  by  the  sword."  And  having  thus 
reproved  the  act  of  His  mistaken  though  well-mean- 
ing servant.  He  undid  tlie  mischief  by  His  gracious 
touch.  "The  weapons  of  our  warfare,"  says  the  in- 
spired apostle,  "are  not  carnal,  but  mighty  through 
God  to  the  pulling  down  of  strongholds,  casting 
down  imaginations,  and  every  high  thing  that  exalt- 
eth  itself  against  the  knowledge  of  God,  and  bring- 
ing into  captivity  everv  thought  to  the  obedience  of 
Christ."  (2  Cor.  x.  4,  5.) 

The  professing  church  has  gone  all  astray  as  to 
this  great  and  most  important  question.  She  has 
joined  herself  with  the  world,  and  sought  to  fiulher 


*The  burning  of  Servetus,  in  1553,  for  his  theological  opinions, 
is  a  frightful  blot  upon  the  lieformation,  and  upon  the  man  who 
sanctioned  such  an  unchristian  proceeding.  True,  the  opinions  of 
Servetus  were  fatally  and  fundamentally  false, — he  held  the  Arian 
heresy,  which  is  simply  blasphemy  against  the  Son  of  God ;  but  to 
burn  him,  or  any  one  else,  for  false  doctrine,  was  a  flagrant  sin 
against  the  spirit,  genius,  and  principle  of  the  gospel,  the  deplor- 
able fruit  of  ignorance  as  to  the  essential  difference  between 
Judaism  and  Christianity. 


CHAPTER   XIII.  163 

the  cause  of  Clirist  by  carnal  and  worldly  agency. 
She  had  ignoiantly  attempted  to  maintain  the 
Christian  faith  by  the  most  shamefid  denial  of 
Christian  practice.  The  burning  of  heretics  stands 
as  a  most  fearful  moral  blot  upon  the  page  of  the 
church's  histor3\  We  can  form  no  adequate  idea  of 
the  terrible  consequences  resulting  from  the  notion 
that  the  Church  Avas  called  to  take  Israel's  place  and 
act  on  Israel's  principles.*  It  completely  falsified 
her  testimony,  robbed  her  of  her  entirely  spiritual 
and  heavenly  character,  and  led  her  upon  a  path 
which  ends  in  Revelation  xvii.  and  xviii.  Let  him 
that  readeth  understand. 

But  we  must  not  pursue  this  line  of  things  further 
here.  We  trust  that  what  has  passed  before  us  will 
lead  all  whom  it  may  concern  to  consider  the  whole 
subject  in  the  light  of  the  New  Testament,  and  thus 
be  the  means,  through  the  infinite  goodness  of  God, 
of  leading  them  to  see  the  path  of  entire  separation 
which  we  as  Christians  are  called  to  tread ;  in  the 
world,  but  not  of  it,  even  as  our  Lord  Christ  is  not 
of  it.  This  will  solve  a  thousand  difficulties,  and 
furnish  a  grand  general  principle  which  can  be  prac- 
tically applied  to  a  thousand  details. 

We  shall  now  conclude  our  stud}'  of  Deuteronomy 
xiii.  by  a  glance  at  its  closing  paragraph. 

"If  thou  shalt  hear  say  in  one  of  thy  cities,  which 

*It  is  one  thing  for  the  Church  to  learn  from  the  history  of  Israel, 
and  another  tiling  altogether  to  take  Israel's  place,  act  on  Israel's 
principles,  and  appropriate  Israel's  i)roinises.  The  former  is  the 
Church's  duty  and  privilege;  the  latter  has  been  the  Church's 
fatal  mistake. 


164  DEUTERONOMY. 

the  Lord  thy  God  hath  given  thee  to  dwell  there, 
saying,  Certain  men,  the  children  of  BeUal,  are  gone 
out  from  among  you,  and  have  withdrawn  the  inhab- 
itants of  their  city,  saying,  Let  us  go  and  serve  other 
gods,  which  ye  have  not  known ;  then  shalt  thou 
inquire.,  and  make  search^  and  ask  diligently;  and, 
behold,  if  it  be  truths  and  the  thing  certain.,  that  such 
abomination  is  wrought  among  you.,  thou  shalt  surely 
smite  the  inhabitants  of  that  city  with  the  edge  of 
the  sword,  destroying  it  utterly,  and  all  that  is 
therein,  and  the  cattle  thereof,  with  the  edge  of  the 
sword.  And  thou  shalt  gather  all  the  spoil  of  it  into 
the  midst  of  the  street  thereof,  and  shalt  burn  with 
fire  the  city,  and  all  the  spoil  thereof  every  whit, /or 
the  Lord  thy  God;  and  it  shall  be  a  heap  forever; 
it  shall  not  be  built  again.  And  there  shall  cleave 
naught  of  the  cursed  thing  to  thine  hand  ;  that  the 
Lord  may  turn  from  the  fierceness  of  His  anger,  and 
show  thee  merc}^,  and  have  compassion  upon  thee, 
and  multiply  thee,  as  He  hath  sworn  unto  th}^  fa- 
thers ;  when  thou  shalt  hearken  to  the  voice  of  the 
Lord  thy  God,  to  keep  all  His  commandments  which 
I  command  thee  this  da}^  to  do  that  which  is  right  in 
the  eyes  of  the  Lord  thy  God."  (Ver.  12-18.) 

Here  we  have  instruction  of  the  most  solemn  and 
weighty  character.  But  the  reader  must  bear  in 
mind  that,  solemn  and  weighty  as  it  most  surely  is, 
it  is  based  upon  a  truth  of  unspeakable  value,  and 
that  is,  Israel's  national  unity.  If  we  do  not  see 
this,  we  shall  miss  the  real  force  and  meaning  of 
the  foregoing  quotation.   A  case  is  supposed  of  grave 


CHAPTER    XIII.  165 

error  in  some  one  of  the  cities  of  Israel,  and  the 
question  might  naturally  arise,  Are  all  the  cities  in- 
volved in  the  evil  of  one  ?  * 

Assuredl}',  inasmuch  as  the  nation  was  one.'  The 
cities  and  tribes  yvere  not  independent ;  they  were 
bound  up  together  by  a  sacred  bond  of  national 
unity — a  unity  which  had  its  centre  in  the  place  of 
the  divine  presence.  Israel's  twelve  tribes  were 
indissolubly  bound  together.  The  twelve  loaves  on 
the  golden  table  in  the  sanctuary  formed  the 
beauteous  type  of  this  unity,  and  every  true  Israel- 
ite owned  and  rejoiced  in  this  unity.  The  twelve 
stones  in  Jordan's  bed,  the  twelve  stones  on  Jordan's 
bank,  Elijah's  twelve  stones  on  Mount  Carmel — all 
set  forth  the  same  grand  truth — the  indissoluble 
unity  of  Israel's  twelve  tribes.  The  good  king  Heze- 
kiah  recognized  this  truth  when  he  commanded  that 
the  burnt-offering  and  the  sin-offering  should  be  made 
for  all  Israel.  (2  Chron.  xxix.  24.)  The  faithful 
Josiah  owned  it  and  acted  upon  it  when  he  carried 
his  reformatory  operations  into  all  the  countries  that 
pertained  to  the  children  of  Israel.  (2  Chron  xxxiv. 
33.)  Paul,  in  his  magnificent  address  before  king 
Agrippa,  bears  witness  to  the  same  truth  when  he 
sa^'s,  "Unto  which  promise  our  twelve  tribes^  instantly 
serving  God  day  and  night,  hope  to  come."t  (Acts 

*It  is,  of  course,  needful  to  bear  in  mind  that  the  evil  referred  to 
in  the  text  was  of  the  very  gravest  character.  It  was  an  attempt 
to  draw  the  ijcoplc  away  from  the  one  living  and  true  God.  It 
t(>uched  the  very  foundation  of  Israel's  national  existence.  It  was 
not  merely  a  local  or  municipal  question,  but  a  national  one. 

tit  may  interest  the  reader  to  know  that  the  word  rendered, 


166 .  DEUTERONOMY. 

xxvi.  7.)  And  when  we  look  forward  into  the  bright 
future,  the  same  glorious  truth  shines,  with  heavenly 
lustre,  in  the  seventh  chapter  of  Revelation,  where 
we  see  the  twelve  tribes  sealed  and  secured  for 
blessing,  rest,  and  glor}',  in  connection  with  a  count- 
less multitude  of  the  Gentiles.  And  finally,  in 
Revelation  xxi.  we  see  the  names  of  the  twelve  tribes 
engraved  on  the  gates  of  the  holy  Jerusalem,  the  seat 
and  centre  of  the  glory  of  God  and  the  Lamb. 

Thus,  from  the  golden  table  in  the  sanctuary  to 
the  golden  city  descenduig  out  of  heaven  from  God, 
we  have  a  marvelous  chain  of  evidence  in  proof  of 
the  grand  truth  of  the  indissoluble  unity  of  Israel's 
twelve  tribes. 

And  then,  if  the  question  be  asked.  Where  is  this 

unity  to  be  seen?  or  how  did  Elijah  or  Hezekiali  or 

Josiah  or  Paul  see  it?     The  answer  is  a  very  simple 

one — They  saw  it  by  faith  ;  they  looked  within  the 

sanctuary  of  God,  and  there,  on  the  golden  table,  they 

beheld  the  twelve  loaves,  setting  forth  the  perfect 

distinctness  and  j-et  the  perfect  oneness  of  the  twelve 

tribes.     Nothing  can  be  more  beautiful.     The  truth 

of  God  must  stand  forever.    Israel's  unity  was  seen 

in  the  past,  and  it  will  be  seen  in  the  future ;  and 

though,  like  the  higher  unity  of  the  Church,  it  is 

unseen  in  the  present,  faith  believes  it  all  the  same, 

holds  it  and  confesses  it  in  the  face  of  ten  thousand 

hostile  influences.    * 

in  the  above  passage,  "twelve  tribes,"  is  singular — ra  Saods- 
xdqjvXov.  It  certainly  gives  very  full  and  vivifl  expression  to 
the  grand  idea  of  indissoluble  unity  which  is  so  precious  to  God, 
and  therefore  so  precious  to  faith. 


CHAPTER    XIII.  167 

And  now  let  us  look  for  a  moment  at  the 
practical  application  of  this  most  glorious  truth,  as 
presented  in  the  closing  paragraph  of  Deuteronom}^ 
xiii.  A  report  reaches  a  city  in  the  far  north  of 
the  land  of  Israel  of  serious  error  taught  in  a  certain 
city  in  the  extreme  south — deadly  error,  tending  to 
draw  the  inhabitants  away  from  the  true  God. 

What  is  to  be  done  ?  Tiie  law  is  as  plain  as 
possible ;  the  path  of  duty  is  laid  down  with  such 
distinctness  that  it  onl}'  needs  a  single  e3'e  to  sec  it, 
and  a  devoted  heart  to  tread  it.  "Then  shalt  thou 
inquire,  and  make  search,  and  ask  diligently."  This 
surel}'  is  simple  enough. 

But  some  of  the  citizens  might  say,  "What  have 
we  in  the  north  to  do  with  error  taught  in  the  south? 
Thank  God,  there  is  no  error  taught  amongst  us  ;  it 
is  entiroh'  a  local  question  ;  each  city  is  responsible 
for  the  maintenance  of  the  truth  within  its  own 
walls.  How  could  we  be  expected  to  examine  into 
every  case  of  error  which  may  spring  up  here  and 
there  all  over  the  land?  our  whole  time  would  be 
taken  up,  so  that  we  could  not  attend  to  our  fields, 
our  vine3'ards,  our  oliveyards,  our  flocks,  and  our 
herds.  It  is  quite  as  much  as  we  can  do  to  keep  our 
own  borders  all  right.  We  certainly  condemn  the 
error,  and  if  any  one  holding  or  teaching  it  were  to 
come  here,  and  that  we  knew  of  it,  we  should  most 
decidedly  shut  our  gates  against  him.  Beyond  thi?, 
we  do  not  feel  ourselves  responsible  to  go. 

Now,  what,  we  may  ask,  would  be  tlie  repl}'  of  the 
faithful  Israelite  to  all  this  line  of  argument  which, 


168  DEUTERONOMY. 

in  the  judgment  of  mere  nature,  seems  so  exceed- 
ingly plausible?  A  very  simple  and  very  conclusive 
one,  we  may  be  sure.  He  would  say  it  was  simplj^ 
a  denial  of  Israel's  unity.  If  every  city  and  every 
tribe  were  to  take  independent  ground,  then  verity 
the  high-priest  might  take  the  twelve  loaves  off  the 
golden  table  before  the  Lord  and  scatter  them  here 
and  there  and  every  where  ;  our  unity  is  gone  ;  we 
are  all  broken  up  into  independent  atoms,  having  no 
national  ground  of  action. 

Besides,  the  commandment  is  most  distinct  and 
explicit — "Thou  shalt  inquire,  and  make  search,  and 
ask  diligently."  We  are  bound,  therefore,  on  the 
double  ground  of  the  nation's  unity  and  the  plain 
command  of  our  covenant-God.  It  is  of  no  pos- 
sible use  to  say  there  is  no  error  taught  amongst  us, 
unless  we  want  to  separate  ourselves  from  the  nation  ; 
if  we  belong  to  Israel,  then  verily  the  error  is  taught 
amongst  us,  as  the  Word  says,  "Such  abomination 
is  wrought  among  you.''  How  far  does  the  "j^ou" 
extend?  As  far  as  the  national  boundaries.  Error 
taught  at  Dan  affects  those  dwelling  at  Beersheba. 
How  is  this  ?     Because  Israel  is  one. 

And  then  the  Word  is  so  plain,  so  distinct,  so 
emphatic.  We  are  bound  to  search  into  it.  We 
cannot  fold  our  arms  and  sit  down  in  cold  indiffer- 
ence and  culpable  neutralitj^  else  we  shall  be  involved 
in  the  awful  consequences  of  this  evil ;  3'ea,  we  are 
involved  until  we  clear  ourselves  of  it  by  judging  it, 
with  unflinching  decision  and  unsparing  sevcrit}-. 

Such,  beloved  reader,  would  be  the  language  of 


ciiArTEii  XIII.  169 

eveiy  loyal  Israelite,  and  such  his  mode  of  acting  in 
reference  to  error  and  evil  wherever  found.  To  speak 
or  act  otherwise  would  simply  be  indifference  as  to 
the  truth  and  glory  of  God,  and  independency  as 
regards  Israel.  For  any  to  say  that  they  were  not 
responsible  to  act  according  to  the  instructions  given 
in  Deuteronomy  xiii.  12-18,  would  be  a  complete 
surrender  of  the  truth  of  God  and  of  Israel's  unity. 
All  were  bound  to  act,  or  else  be  involved  in  the 
judgment  of  the  guilty  city. 

And  surely  if  all  this  was  true  in  Israel  of  old,  it 
is  not  less  true  in  the  Church  of  God  now.  We  may 
rest  assured  that  any  thing  like  indifference  where 
Christ  is  concerned  is  most  hateful  to  God.  It  is  the 
eternal  purpose  and  counsel  of  God  to  glorify  His 
Son  ;  that  every  knee  should  bow  to  Him,  and  every 
tongue  confess  that  He  is  Lord  to  the  glory  of  God 
the  Father;  ''that  all  should  honor  the  Son  even  as 
the}^  honor  the  Father." 

Hence,  if  Christ  be  dishonored, — if  doctrines  be 
taught  derogatory  to  the  glory  of  His  Person,  the 
efficacy  of  His  work,  or  the  virtue  of  His  offices,  we 
are  bound,  b}'  ever}'  motive  which  could  possibl}^  act 
on  our  hearts,  to  reject,  with  stern  decision,  such 
doctrines.  Indifference  or  neutrality  where  the  Soti 
of  God  is  concerned  is  high  treason  in  the  judgment 
of  the  high  court  of  Heaven.  We  would  not  be 
indifferent  if  it  were  a  question  of  our  own  reputa- 
tion, our  personal  character,  or  our  personal  or 
family  property- ;  we  should  be  thoroughly  alive  to 
any  thing  affecting  ourselves  or  those  dear  to  us 


170  DEUTERONOAIT. 

How  much  more  deeply  ought  we  to  feel  in  reference 
to  what  concerns  the  glory  and  honor,  the  name  and 
cause,  of  the  One  to  whom  we  owe  our  present  and 
everlasting  all — the  One  who  laid  aside  His  glory, 
came  down  into  this  wretched  world,  and  died  a 
shameful  death  upon  the  cross,  in  order  to  save  us 
from  the  everlasting  flames  of  hell.  Could  we  be 
indifferent  to  Him?  neutral  where  He  is  concerned? 
God,  in  His  great  mercy,  forbid  ! 

No,  reader;  it  must  not  be.  The  honor  and 
glory  of  Christ  must  be  more  to  us  than  all  beside. 
Reputation,  propertj^,  famil}-,  friends — all  must  stand 
aside  if  the  claims  of  Christ  are  involved.  Does  not 
the  Christian  reader  own  this,  with  all  the  energ}-  of 
his  ransomed  soul?  We  feel  persuaded  he  does,  even 
now ;  and  oh,  how  shall  we  feel  when  we  see  Him 
face  to  face,  and  stand  in  the  full  light  of  His  moral 
glor}^?  with  what  feelings  shall  we  then  contemplate 
the  idea  of  indifference  or  neutrality  with  respect  to 
Him! 

And  are  we  not  justified  in  declaring  that  next  to 
the  glory  of  the  Head  stands  the  great  truth  of  the 
unity  of  His  body — the  Church?  Unquestionably. 
If  the  nation  of  Israel  was  one,  how  much  more  is 
the  body  of  Christ  one !  and  if  independency  was 
wrong  in  Israel,  how  much  more  wrong  in  the  Church 
of  God !  The  plain  fact  is  this :  the  idea  of  inde- 
pendency cannot  be  maintained  for  a  moment  in  the 
light  of  the  New  Testament.  As  well  might  we  say 
that  the  hand  is  independent  of  the  foot,  or  the  eye 
of  the  ear,  as  assert  that  the  members  of  the  body 


cnArTEU  XIII.  171 

of  Christ  are  independent  one  of  anoihcr.  "For 
as  the  body  is  one,  and  hath  many  members,  and 
all  the  members  of  that  one  body,  being  many,  are 
one  body;  so  also  is  Christ'' — a  very  remarkable 
statement,  setting  forth  the  intimate  union  of  Christ 
and  the  Church. — ^^For  by  one  Spirit  are  we  all  bap- 
tized into  one  bochj^  whether  we  be  Jews  or  Gentiles, 
whether  bond  or  free ;  and  have  been  all  made  to 
drink  into  one  Spirit.  For  the  body  is  not  one  mem- 
ber, but  many.  If  the  foot  shall  say.  Because  I  am 
not  the  hand,  I  am  not  of  the  bod}' ;  is  it  therefore 
not  of  the  body?  And  if  the  ear  shall  say.  Because 
I  am  not  the  eye,  I  am  not  of  the  body ;  is  it  there- 
fore not  of  the  body?  If  the  whole  body  were  an 
e3'e,  where  were  the  hearing  ?  If  the  whole  were 
hearing,  where  were  the  smelling?  But  now  hath 
God  set  the  members  eveiy  one  of  them  in  the  bod}-, 
as  it  hath  pleased  Him.  And  if  they  were  all  one 
member,  where  were  the  body?  But  now  are  they 
many  members,  yet  but  one  ho^y.  And  the  eye 
cannot  say  unto  the  hand,  I  have  no  need  of  thee ; 
nor  again,  the  head  to  the  feet,  I  have  no  need  of 
you.  Nay,  much  more,  those  members  of  the  body 
which  seem  to  be  more  feeble,  are  necessaiy ;  and 
those  members  of  the  body  which  we  think  to  be 
less  honorable,  upon  these  we  bestow  more  abundant 
honor ;  and  our  uncomely  parts  have  more  abundant 
comeliness  ;  for  our  comely  parts  have  no  need  ;  but 
God  hath  tempered  the  body  together,  having  given 
more  abundant  honor  to  that  part  which  lacked: 
that  there  should  be  no  schism  in  the  body ;  but  that 

12 


172  DEUTERONOMY. 

the  members  should  have  the  same  care  one  for  an- 
other. And  whether  one  member  suffer,  all  the 
members  suffer  wilh  it ;  or  one  member  be  honored, 
all  the  members  rejoice  with  it.  Now  ye  are  the 
BODY  OP  Christ,  and  members  in  particular." 
(1  Cor.  xii.  12-27.) 

We  do  not  attempt  to  dwell  upon  this  truly 
marvelous  scripture  ;  but  we  earnestly  desire  to  call 
the  attention  of  the  Christian  reader  to  the  special 
truth  which  it  so  forcibly  sets  before  us — a  truth 
which  intimately  concerns  every  true  believer  on  the 
face  of  the  earth,  namel}^  that  he  is  a  member  of  the 
body  of  Christ.  This  is  a  great  practical  truth,  in- 
volving, at  once,  the  ver}^  highest  privileges  and  the 
A'ery  weightiest  responsibilities.  It  is  not  merely  a 
true  doctrine,  a  sound  principle,  or  an  orthodox 
opinion  ;  it  is  a  living  fact,  designed  to  be  a  divine 
power  in  the  soul.  The  Christian  can  no  longer 
view  himself  as  an  independent  person,  having  no 
association,  no  vital  link,  with  others.  He  is  livingly 
bound  up  with  all  the  children  of  God — all  true  be- 
lievers— all  the  members  of  Christ's  body  upon  the 
face  of  the  earth. 

"By  one  Spirit  are  we  all  baptized  into  one  body." 
The  Church  of  God  is  not  a  mere  club,  or  a  society, 
an  association,  or  a  brotherhood  ;  it  is  a  body  united 
by  the  Holy  Ghost  to  the  Head  in  heaven  ;  and  all 
its  members  on  earth  are  indissolubly  bound  to- 
gether. This  being  so,  it  follows,  of  necessit}^  that 
all  the  members  of  the  body  are  affected  by  the  state 
and  walk  of  each.     "If  one  member  suffer,  all  the 


CHAPTER    XIII.  173 

members  suffer  with  it," — that  is,  all  the  members 
of  the  body.  If  there  is  any  thing  wrong  with  the 
foot,  the  hand  feels  it.  How?  Through  the  head. 
So  in  the  Church  of  God,  if  any  thing  goes  wrong 
with  an  individual  member,  all  feel  it  through  the 
Head  with  whom  all  are  livingly  connected  by  the 
Holy  Ghost. 

Some  find  it  very  hard  to  grasp  this  great  truth ; 
but  there  it  stands  plainly  revealed  on  the  inspired 
page,  not  to  be  reasoned  about,  or  submitted  in  any 
way  to  the  human  judgment,  but  simply  to  be 
believed.  It  is  a  divine  revelation.  No  human  mind 
could  ever  have  conceived  such  a  thought ;  but  God 
reveals  it,  faith  believes  it,  and  walks  in  the  blessed 
power  of  it. 

It  may  be  the  reader  feels  disposed  to  ask.  How 
is  it  possible  for  the  state  of  one  believer  to  affect 
those  who  know  nothing  about  it?  The  answer  is, 
"If  one  member  suffer,  all  the  members  suffer  with 
it."  All  the  members  of  what?  Is  it  of  any  mere 
local  assembly  or  company  who  ma}^  happen  to  know 
01  be  locally  connected  with  the  person  concerned  ? 
Na}',  but  the  members  of  the  body  wherever  they  are. 
Even  in  the  case  of  Israel,  where  it  was  only  a  na- 
tional unity,  we  have  seen  that  if  there  was  evil  in 
any  one  of  their  cities,  all  were  concerned,  all  in- 
volved, all  affected.  Hence,  when  Achan  sinned, 
although  there  were  myriads  of  people  totally  igno- 
rant of  the  fact,  the  Lord  said,  ''^Israel  hath  sinned," 
and  the  whole  assembly'  suffered  a  humiliating  defeat. 

Can  reason  grasp  this  weighty  truth?     No;  but 


174  DEUTERONOMY. 

faith  can.  If  we  listen  to  reason,  we  sliall  believe 
nothing;  but,  by  the  grace  of  God,  we  shall  not 
listen  to  reason,  but  believe  what  God  says  because 
He  says  it. 

And  oh,  beloved  Christian  reader,  what  an  im- 
mense truth  is  this  unity  of  the  body !  What  prac- 
tical consequences  flow  out  of  it!  How  eminently 
calculated  it  is  to  minister  to  holiness  of  walk  and 
life  !  How  watchful  it  would  make  us  over  ourselves 
— our  habits,  our  ways,  our  whole  moral  condition ! 
How  careful  it  would  make  us  not  to  dishonor  the 
Head  to  whom  we  are  united,  or  grieve  the  Spirit  by 
whom  we  are  united,  or  injure  the  members  with 
whom  we  are  united ! 

But  we  must  close  this  chapter,  much  as  we  should 
like  to  linger  over  one  of  the  very  grandest,  most 
profound,  and  most  powerful  formative  truths  that 
can  possibly  engage  our  attention.  May  the  Spirit  of 
God  make  it  a  living  power  in  the  soul  of  every  true 
believer  on  the  face  of  the  earth. 


CHAPTER  XIV. 

^^XTE  are  the  children  of  the  Lord  your  God ;  ye 
-L  shall  not  cut  3'ourselves,  nor  make  any  bald- 
ness between  your  eyes  for  the  dead ;  for  thou  art 
a  holy  people  unto  the  Lord  thy  God,  and  the  Lord 
hath  chosen  thee  to  be  a  peculiar  people  unto  Him- 
self, above  all  the  nations  that  are  upon  the  earth," 
(Vei-.  L  2.) 


CHAPTER   XIV.  175 

The  opening  clause  of  this  chapter  sets  before  us 
the  basis  of  all  the  privileges  and  responsibilities  of 
the  Israel  of  God.  It  is  a  familiar  thought  amongst 
us  that  we  must  be  in  a  relationship  before  we  can 
know  the  affections  or  discharge  the  duties  which 
belong  to  it.  This  is  a  plain  and  undeniable  truth. 
If  a  man  were  not  a  father,  no  amount  of  argument 
or  explanation  could  make  him  understand  the 
feelings  or  affections  of  a  father's  heart;  but  the 
very  moment  he  enters  upon  the  relationship,  he 
knows  all  about  them. 

Thus  it  is  as  to  every  relationship  and  position, 
and  thus  it  is  in  the  things  of  God.  We  cannot 
understand  the  affections  or  the  duties  of  a  child  of 
God  until  we  are  on  the  ground.  We  must  be 
Christians  before  we  can  perform  Christian  duties. 
Even  when  we  are  Christians,  it  is  only  b}^  the 
gracious  aid  of  the  Holy  Ghost  that  we  can  walk  as 
such  ;  but  clearly,  if  we  are  not  on  Christian  ground, 
w^e  can  know  nothing  of  Christian  affections  or 
Christian  duties.  This  is  so  obvious  that  argument 
is  needless. 

Now,  most  evidently,  it  is  God's  prerogative  to 
declare  how  His  children  ought  to  conduct  them- 
selves, and  it  is  their  high  privilege  and  holy  re- 
sponsibility to  seek,  in  all  things,  to  meet  His 
gracious  approval.  ' '  Ye  are  the  children  of  the  Lord 
your  God :  ye  shall  not  cut  yourselves. ' '  They  were 
not  their  own  ;  they  belonged  to  Him,  and  therefore 
they  had  no  right  to  cut  themselves  or  disfigure  their 
faces  for  the  dead.     Nature,  in  its  pride  and  self- 


176  DEUTERONOMY. 

will,  might  say,  Why  may  we  not  do  like  other 
people?  What  harm  can  there  be  in  cutting  our- 
selves, or  making  a  baldness  between  our  eyes?  It 
is  only  an  expression  of  grief,  an  affectionate  tribute 
to  our  loved  departed  ones.  Surely  there  can  be 
nothing  morally  wrong  in  such  a  suited  expression 
of  sorrow. 

To  all  this  there  was  one  simple  but  conclusive 
answer — "Ye  are  the  children  of  the  Lord  your 
God."  This  fact  altered  every  thing.  The  poor 
ignorant  and  uncircumcised  Gentiles  around  them 
might  cut  and  disfigure  themselves,  inasmuch  as  they 
knew  not  God,  and  were  not  in  relationship  to  Him  ; 
but  as  for  Israel,  they  were  on  the  high  and  holy 
ground  of  nearness  to  God,  and  this  one  fact  was  to 
give  tone  and  character  to  all  their  habils.  They 
were  not  called  upon  to  adopt  or  refrain  from  any 
particular  habit  or  custom  in  order  to  he  the  children 
of  God.  This  would  be,  as  we  say,  beginning  at  the 
wrong  end  ;  but  being  His  children,  they  were  to  act 
as  such. 

"Thou  art  a  holy  people  unto  the  Lord  thy 
God."  He  does  not  say,  Ye  ought  to  he  a  holy 
people.  How  could  they  ever  make  themselves  a 
holy  people,  or  a  peculiar  people,  unto  Jehovah? 
Utterly  impossible.  If  they  were  not  His  people,  no 
efforts  of  theirs  could  ever  make  them  such.  But 
God,  in  His  sovereign  gi'ace,  in  pursuance  of  His 
covenant  with  their  fathers,  liad  made  them  His 
children,  made  them  a  peculiar  people  above  all  the 
nations  that  were  upon  the  earth.      Here  was  the 


CHAPTER    XIV.  177 

solid  foundation  of  Israel's  moral  edifice.  AH  their 
habits  and  customs,  all  their  doings  and  ways,  their 
food  and  their  clothing,  what  they  did  and  what  they 
did  not  do — all  was  to  flow  out  of  the  one  grand 
fact,  with  which  they  had  no  more  to  do  than  with 
their  natural  birth,  namel}^,  that  they  actually  were 
the  children  of  God,  the  people  of  His  choice,  the 
people  of  His  own  special  possession. 

Now,  we  cannot  but  acknowledge  it  to  be  a  privi- 
lege of  the  very  highest  order  to  have  the  Lord  so 
near  to  us,  and  so  interested  in  all  our  habits  and 
ways.  To  mere  nature,  no  doubt — to  one  who  does 
not  know  the  Lord — is  not  in  relationship  to  Him, 
the  very  idea  of  His  holy  presence,  or  of  nearness 
to  Him,  would  be  simply  intolerable:  but  to  every 
true  believer — every  one  who  really  loves  God,  it  is 
a  most  delightful  thought  to  have  Him  near  us,  and 
to  know  that  He  interests  Himself  in  all  the  most 
minute  details  of  our  personal  history  and  most 
private  life ;  that  He  takes  cognizance  of  what  we 
eat  and  what  we  wear ;  that  He  looks  after  us  by 
day  and  by  night,  sleeping  and  waking,  at  home 
and  abroad ;  in  short,  that  His  interest  in  and  care 
for  us  go  far  be3'ond  those  of  the  most  tender,  lov- 
ing mother  for  her  babe. 

All  this  is  perfectly  wonderful ;  and  surely,  if  we 
only  realized  it  more  fully,  we  should  live  a  very 
different  sort  of  life,  and  have  a  very  different  tale 
to  tell.  What  a  holy  privilege — what  a  precious 
realit}',  to  know  that  our  loving  Lord  is  about  our 
path  by  day,  and  about  our  bed  by  night ;  that  His 


178  DEUTERONOanr. 

e3'e  rests  upon  us  when  we  are  dressing  in  the  morn- 
ing, when  we  sit  down  to  our  meals,  when  we  go 
about  our  business,  and  in  all  our  intercourse  from 
morning  till  night!  May  the  sense  of  this  be  a 
living  and  abiding  power  in  the  heart  of  every  Child 
of  God  on  the  face  of  the  earth. 

From  verse  3  to  20,  we  have  the  law  as  to  clean 
and  unclean  beasts,  fishes,  and  fowls.  The  leading 
principles  as  to  all  these  have  already  come  under 
our  notice  in  the  eleventh  chapter  of  Leviticus  ;*  but 
there  is  a  very  important  difference  between  the  two 
scriptures.  The  instructions  in  Leviticus  are  given 
primarily  to  Moses  and  Aaron ;  in  Deuteronomy, 
they  are  given  directly  to  the  people.  This  is  per- 
fectly characteristic  of  the  two  books.  Leviticus 
may  be  specially  termed.  The  priest's  guide-book. 
In  Deuteronomy,  the  priests  are  almost  entirely  in 
the  back-ground,  and  the  people  are  prominent. 
This  is  strikingly  apparent  all  through  the  book,  so 
that  there  is  not  the  slightest  foundation  for  the 
idea  that  Deuteronomy  merely  repeats  Leviticus. 
Nothing  can  be  further  from  the  truth.  Each  book 
has  its  own  peculiar  province,  its  own  design,  its 
own  work.  The  devout  student  sees  and  owns  this 
with  deep  delight.  Infidels  are  willfully  blind,  and 
can  see  nothing. 

In  verse  21  of  our  chapter,  the  marked  dis- 
tinction between  the  Israel  of  God  and  the  stranger 

*As  we  have  giveu  in  our  "Notes  on  the  Book  of  Leviticus," 
chapter  xi.,  what  Ave  believe  to  be  the  scriptural  import  of  verses 
4-20  of  our  chapter,  we  must  refer  the  reader  to  what  is  there 
advanced. 


CHAPTER    XIV.  179 

is  strikingly  presented. — ''Ye  shall  not  eat  of  any 
thing  that  dieth  of  itself;  thou  slialt  give  it  unto 
the  stranger  that  is  in  thy  gates,  that  he  may  eat 
it;  or  thou  mayest  sell  it  unto  an  alien  ;  for  thou 
art  a  holy  people  unto  the  Lord  th}^  God."  The 
grand  fact  of  Israel's  relationship  to  Jehovah 
marked  them  off  from  all  the  nations  under  the 
sun.  It  was  not  that  they  were,  in  themselves,  a 
whit  better  or  holier  than  others ;  but  Jehovah  was 
holy,  and  they  were  His  people.  "Be  ye  holy, 
for  I  am  holy." 

Worldly  people  often  think  that  Christians  are 
very  pharisaic  in  separating  themselves  from  other 
people,  and  refusing  to  take  part  in  the  pleasures 
and  amusements  of  the  world  ;  but  they  do  not 
really  understand  the  question.  The  fact  is,  for  a 
Christian  to  participate  in  the  vanities  and  follies  of 
a  sinful  world  would  be,  to  use  a  typical  phrase,  like 
an  Israelite  eating  that  which  had  died  of  itself.  The 
Christian,  thank  God,  has  gotten  something  better 
to  feed  upon  than  the  poor  dead  things  of  this  world. 
He  has  the  Living  Bread  that  came  down  from 
heaven — the  true  Manna ;  and  not  only  so,  but  he 
eats  of  "the  old  corn  of  the  land  of  Canaan,"  type 
of  the  risen  and  glorified  Man  in  the  heavens.  Of 
these  most  precious  things  the  poor  unconverted 
worldling  knows  absolutely  nothing,  and  hence  he 
must  feed  upon  what  the  world  has  to  offer  him.  It 
is  not  a  question  of  the  right  or  the  Avrong  of  things 
looked  at  in  themselves.  No  one  could  possibl}' 
have  known  aught  about  the  wrong  of  eating  of 


180  DEUTERONOMY. 

any  thing  that  had  died  of  itself  if  God's  word  had 
not  settled  it. 

This  is  the  all-important  point  for  us.  We  cannot 
expect  the  world  to  see  or  feel  witlrus  as  to  matters 
of  right  and  wrong.  It  is  our  business  to  look  at 
things  from  a  divine  stand-point.  Many  things  may 
be  quite  consistent  for  a  worldly  man  to  do  which  a 
Christian  could  not  touch  at  all,  simply  because  he 
is  a  Christian.  The  question  which  the  true  believer 
has  to  ask  as  to  every  thing  which  comes  before  him 
is  simply,  Can  I  do  this  to  the  glory  of  God  ?  can  I 
connect  the  name  of  Christ  with  it  ?  If  not,  he 
must  not  touch  it. 

In  a  word,  the  Christian's  standard  and  test  for 
every  thing  is  Christ.  This  makes  it  all  so  simple. 
Instead  of  asking,  Is  such  a  thing  consistent  with 
our  profession,  our  principles,  our  character,  or  our 
reputation  ?  we  have  to  ask.  Is  it  consistent  with 
Christ  ?  This  makes  all  the  difference.  Whatever 
is  unworthy  of  Christ  is  unworthy  of  a  Christian. 
If  this  be  thoroughly  understood  and  laid  hold  of, 
it  will  furnish  a  great  practical  rule  which  may  be 
applied  to  a  thousand  details.  If  the  heart  be  true 
to  Christ, — if  we  walk  according  to  the  instincts  of 
the  divine  nature,  as  strengthened  by  the  ministry 
of  the  Holy  Ghost,  and  guided  by  the  authority  of 
holy  Scripture,  we  shall  not  be  much  troubled  with 
questions  of  right  or  wrong  in  our  daily  life. 

Before  proceeding  to  quote  for  the  reader  the 
lovely  paragraph  which  closes  our  chapter,  we  would 
very  briefly  call  his  attention  to  the  last  clause  of 


CHAPTER    XIV.  181 

verse  21. — "Thou  shalt  not  seethe  a  kid  in  his 
mother's  milk."  Tlie  fact  that  this  commandment  is 
given  three  times,  in  various  connections,  is  sufficient 
to  mark  it  as  one  of  special  interest  and  practical 
importance.  The  question  is,  What  does  it  mean  ? 
what  are  we  to  learn  from  it  ?  We  believe  it  teaches 
ver}'  plainly  that  the  Lord's  people  must  carefully 
avoid  ever}^  thing  contrary  to  nature.  Now,  it  was 
manifestly  contrary  to  nature  that  what  was  in- 
tended for  a  creature's  nourishment  should  be  used 
to  seethe  it. 

We  find,  all  through  the  Word  of  God,  great 
prominence  given  to  what  is  according  to  nature — 
what  is  comel}'.  "Does  not  even  nature  itself  teach 
you  ?"  says  the  inspired  apostle  to  the  assembly  at 
Corinth.  There  are  certain  feelings  and  instincts 
implanted  in  nature  by  the  Creator  which  must 
never  be  outraged.  We  may  set  it  down  as  a  fixed 
principle,  an  axiom  in  Christian  ethics,  that  no 
action  can  possibly  be  of  God  that  offers  violence 
to  the  sensibilities  proper  to  nature.  The  Spirit  of 
God  may,  and  often  does,  lead  us  beyond  and  above , 
nature,  but  never  against  it. 

We  shall  now  turn  to  the  closing  verses  of  our 
chapter,  in  which  we  shall  find  some  uncommonly 
fine  practicalinstruction.  "Thou  shalt  truly  tithe 
all  the  increase  of  thy  seed,  that  the  field  bringeth 
forth  year  by  year.  And  thou  shalt  eat  before  the 
Lord  thy  God,  in  the  place  which  He  shall  choose  to 
place  His  name  there,  the  tithe  of  th>'  corn,  of  thy 
wine,  and  of  thine  oil,  and  the  firstlings  of  thy  herds 


182  DEUTERONOMY. 

and  of  thy  flocks  ;  that  thou  mayest  learn  to  fear  the 
Lord  thy  God  alwa3's.  And  if  the  way  be  too  long 
for  thee,  so  that  thou  art  not  able  to  carry  it ;  or  if 
the  place  be  too  far  from  thee,  which  the  Lord  thy 
God  shall  choose  to  set  His  name  there,  when  the 
Lord  thy  God  hath  blessed  thee ;  then  shalt  thou 
turn  it  into  mone}^,  and  bind  up  the  money  in  thine 
hand,  and  shalt  go  unto  the  place  which  the  Lord 
thy  God  shall  choose ;  and  thou  shalt  bestow  that 
money  for  whatsoever  thy  soul  lusteth  after — for 
oxen,  or  for  sheep,  or  for  wine,  or  for  strong  drink,  or 
for  whatsoever  thy  soul  desireth  ;  and  thou  shalt  eat 
there  before  the  Lord  thy  God,  and  thou  shalt 
rejoice,  thou,  and  thine  household,  and  the  Levite 
that  is  within  thy  gates ;  thou  shalt  not  forsake 
him,  for  he  hath  no  part  nor  inheritance  with  thee. 
At  the  end  of  three  years  thou  shalt  bring  forth  all 
the  tithe  of  thine  increase  the  same  year,  and  shalt 
lay  it  up  within  thy  gates.  And  the  Levite  (because 
he  hath  no  part  nor  inheritance  with  thee),  and  the 
stranger,  and  the  fatherless,  and  the  widow,  which 
are  within  thy  gates,  shall  come,  and  shall  eat  and 
be  satisfied,  that  the  Lord  thy  God  may  bless  thee 
in  all  the  work  of  thine  hand  which  thou  doest." 
(Yer.  22-29.) 

This  is  a  deeply  interesting  and  most  important 
passage,  setting  before  us,  with  special  simplicity, 
the  basis^  the  centre,  and  practical  features  of  IsvaeVs 
national  and  domestic  religion.  The  grand  founda- 
tion of  Israel's  worship  was  laid  in  the  fact  that  both 
they  themselves  and  their  land  belonged  to  Jehovah. 


ClTAPTER    XIV.  183 

Tlie  land  was  Tlis,  and  they  held  as  tenants  under 
Him.  To  this  precious  truth  they  were  called, 
periodically,  to  bear  testimony  by  faithfully  tithing 
their  land  "  Thou  shalt  ^r?J?/ tithe  all  the  increase 
of  thy  seed  that  thy  field  bringetli  forth  3x^ar  by 
year,"  They  were  to  own,  in  this  practical  wa}^, 
the  proprietorship  of  Jehovah,  and  never  lose  sight 
of  it :  they  were  to  ov/n  no  other  landlord  but  the 
Lord  their  God.  All  they  were  and  all  they  had 
belono^ed  to  Him.  This  was  the  solid  o-round-work 
of  their  national  worship — their  national  religion. 

And  then  as  to  the  centre,  it  is  set  forth  with 
equal  clearness.  They  were  to  gather  to  the  place 
where  Jehovah  recorded  His  name.  Precious  privi- 
lege for  all  who  truly  loved  that  glorious  name! 
We  see  in  this  passage,  as  also  in  many  other 
portions  of  the  Word  of  God,  what  importance  He 
attached  to  the  periodical  gatherings  of  His  people 
around  Himself.  Blessed  be  His  name.  He  delighted 
to  see  His  beloved  people  assembled  in  His  presence, 
happy  in  Him  and  in  one  another  ;  rejoicing  together 
in  their  common  portion,  and  feeding  in  sweet  and 
loving  fellowship  on  the  fruit  of  Jehovah's  land. 
"Thou  shalt  eat  before  the  Lord  thy  God,  in  the  place 
ivhich  He  shall  choose,  to  place  His  name  there,  the 
tithe  of  thy  corn,  ....  that  thou  mayest  learn  to 
fear  the  Lord  thy  God  always.'* 

There  was,  there  could  be,  no  other  place  like 
that,  in  the  judgment  of  every  faithful  Israelite, 
every  true  lover  of  Jehovah.  All  such  would  delight 
to  flock  to  the  hallowed  spot  where  that  beloved  and 


184  DEtJTERONOMf. 

revered  name  was  recorded.  It  might  seem  strange 
and  unaccountable  to  those  who  knew  not  the  God 
of  Israel,  and  cared  nothing  about  Him,  to  see  the 
people  traveling — many  of  them — a  long  distance 
from  their  homes,  and  carrying  their  tithes  to  one 
particular  spot.  They  might  feel  disposed  to  call  in 
question  the  needs-be  for  such  a  custom.  Why  not 
eat  at  home?  they  might  say.  But  the  simple  fact 
is,  such  persons  knew  nothing  whatever  about  the 
matter,  and  were  wholly  incapable  of  entering  into 
the  preciousness  of  it.  To  the  Israel  of  God,  there 
was  the  one  grand  moral  reason  for  journeying  to 
the  appointed  place,  and  that  reason  was  found  in 
the  glorious  motto,  Jehovah  Shammah — "The  Lord 
is  there.'*  If  an  Israelite  had  willfully  determined 
to  stay  at  home,  or  to  go  to  some  place  of  his  own 
choosing,  he  would  neither  have  met  Jehovah  there 
nor  his  brethren,  and  hence  he  would  have  eaten 
alone.  Such  a  course  would  have  incurred  the  judg- 
ment of  God ;  it  would  have  been  an  abomination. 
There  was  but  one  centre,  and  that  was  not  of  man's 
choosing,  but  of  God's.  The  godless  Jeroboam,  for 
his  own  selfish,  political  ends,  presumed  to  interfere 
•with  the  divine  order,  and  set  up  his  calves  at  Bethel 
and  Dan ;  but  the  worship  offered  there  was  offered 
to  demons  and  not  to  God.  It  was  a  daring  act  of 
wickedness,  which  brought  down  upon  him  and  upon 
his  house  the  righteous  judgment  of  God;  and  we 
see,  in  Israel's  after  history,  that  "Jeroboam  the  son 
of  Nebat"  is  used  as  the  terrible  model  of  iniquity 
for  all  the  wicked  kings. 


CHAPTER    XIV.  185 

But  all  the  faithful  in  Israel  were  sure  to  be  found 
at  the  one  divine  centre,  and  no  where  else.  You 
would  not  find  such  making  all  sorts  of  excuses  for 
sta3'ing  at  home  ;  neither  would  3'ou  find  them  run- 
ning hither  and  thither  to  places  of  their  own  or 
other  people's  choosing;  no,  you  would  find  them 
gathered  to  Jehovah  Shammah,  and  there  alone. 
Was  this  narrowness  and  bigotry  ?  'Nay  ;  it  was  the 
fear  and  love  of  God.  If  Jehovah  had  appointed 
a  place  where  He  would  meet  His  people,  assuredly 
His  people  should  meet  Him  there. 

And  not  only  had  He  appointed  a  place,  but,  in 
His  abounding  goodness.  He  devised  a  means  of 
making  that  place  as  convenient  as  possible  for  His 
worshiping  people.  Thus  we  read,  "And  if  the  way 
be  too  long  for  thee,  so  that  thou  art  not  able  to 
carry  it ;  or  if  the  place  be  too  far  from  thee  ichich 
the  Lord  thy  God  shall  choose  to  set  His  name  there, 
when  the  Lord  thy  God  hath  blessed  thee ;  then 
thou  shalt  turn  it  into  money,  and  bind  up  the 
mone}'  in  thine  hand,  and  shalt  go  unto  the  place 
which  the  Lord  th}^  God  shall  choose :  .  .  .  and 
thou  shalt  eat  there  before  the  Lord  thy  God,  and  thou 
shalt  rejoice,  thou  and  thy  household." 

This  is  perfectly  beautiful.  The  Lord,  in  His 
tender  care  and  considerate  love,  took  account  of 
ever}^  thing.  He  would  not  leave  a  single  difficulty 
in  the  way  of  His  beloved  people,  in  the  matter  of 
their  assembling  around  Himself.  He  had  His  own 
S})ecial  joy  in  seeing  His  redeemed  people  happy  in 
His  presence,  and  all  who  loved  His  name  would 


18G  DEUTEPtOXOMY. 

delight  to  meet  the  loving  desire  of  His  heart  by 
being  found  at  the  divinely  appointed  centre. 

If  any  Israelite  were  found  neglecting  the  blessed 
occasion  of  assembling  with  his  brethren  at  the 
divinely  chosen  place  and  time,  it  would  have 
simply  proved  that  he  had  no  heart  for  God  or 
for  His  people,  or,  what  was  worse,  that  he  was 
willfully  absent.  He  might  reason  as  he  pleased 
about  his  being  happy  at  home,  happy  elsewhere ; 
it  was  a  false  happiness,  inasmuch  as  it  was  happi- 
ness found  in  the  path  of  disobedience,  the  path 
of  willful  neglect  of  the  divine  appointment. 

All  this  is  full  of  most  valuable  instruction  for 
the  Church  of  God  now.  It  is  the  will  of  God  now, 
no  less  than  of  old,  that  His  people  should  assemble 
in  His  presence,  on  divinely  appointed  ground,  and 
to  a  divinely  appointed  centre.  This,  we  presume, 
will  hardly  be  called  in  question  by  an}^  one  having 
a  spark  of  divine  light  in  his  soul.  The  instincts  of 
the  divine  nature,  the  leadings  of  the  Holy  Ghost, 
and  the  teachings  of  holy  Scripture  do  all  most  un- 
questionably lead  the  Lord's  people  to  assemble 
themselves  together  for  worship,  communion,  and 
edification.  However  dispensations  may  differ, 
there  are  certain  great  principles  and  leading 
characteristics  which  ahvays  hold  good,  and  the 
assembling  of  ourselves  together  is  most  assuredly 
one  of  these.  Whether  under  the  old  econom}^  or 
under  the  new,  the  assembling  of  the  Lord's  people 
is  a  divine  institution. 

Now,  this  being  so,  it  is  not  a  question  of  our 


oiiArTKii  XIV.  187 

happiness,  one  way  or  the  other  ;  though  we  ma}-  be 
perfectly  sure  that  all  true  Christians  will  be  happy 
in  being  found  in  their  divinely  appointed  place. 
There  is  ever  deep  jo}^  and  blessing  in  the  assembly 
of  God's  people.  It  is  impossible  for  us  to  find 
ourselves  together  in  the  Loi-d's  presence  and  not 
be  truly  happy.  It  is  simply  heaven  upon  earth  for 
the  Lord's  dear  people — those  who  love  His  name, 
love  His  person,  love  one  another,  to  be  together 
around  His  table,  around  Himself.  What  can  ex- 
ceed the  blessedness  of  being  allowed  to  break 
bread  together  in  remembrance  of  our  beloved  and 
adorable  Lord,  to  show  forth  His  death  until  He 
come ;  to  raise,  in  holy  concert,  our  anthems  of 
praise  to  God  and  the  Lamb ;  to  edify,  exhort,  and 
comfort  one  another,  accordino^  to  the  gift  and  sirace 
bestowed  upon  us  by  the  risen  and  glorified  Head 
of  the  Church ;  to  pour  out  our  hearts,  in  sweet 
fellowship,  in  pra3'er,  supplication,  intercession,  and 
giving  of  thanks  for  all  men,  for  kings  and  all  in 
authority,  for  the  whole  household  of  faith — the 
Church  of  God — the  body  of  Christ,  for  the  Lord's 
work  and  workmen  all  over  the  earth  ? 

Where,  we  would  ask  with  all  possible  confidence, 
is  there  a  true  Christian,  in  a  right  state  of  soul, 
who  would  not  delight  in  all  this,  and  sa}',  from  the 
very  depths  of  his  heart,  that  there  is  nothing  this 
side  the  glory  to  be  compared  with  it  ? 

But,  we  repeat,  our  happiness  is  not  the  question  ; 
it  is  less  than  secondary.  We  are  to  be  ruled,  in 
this  as  in  all  beside,  by  the  will  of  God  as  revealed 
13 


188  DEUTEROXOMY. 

in  His  holy  Word.  The  question  for  us  is  simply 
this:  Is  it  according  to  the  mind  of  God  that  His 
people  should  assemble  themselves  together  for  wor- 
ship and  mutual  edification  ?  If  this  be  so,  woe  be 
to  all  who  willfully  refuse,  or  indolently  neglect  to 
do  so,  on  any  ground  whatsoever ;  the}'  not  only 
suffer  serious  loss  in  their  own  souls,  but  they  are 
offering  dishonor  to  God,  grieving  His  Spirit,  and 
doing  injury  to  the  assembly  of  His  people. 

These  are  ver}'  weight}^  consequences,  and  they 
demand  the  serious  attention  of  all  the  Lord's  people. 
It  must  be  obvious  to  the  reader  that  it  is  according 
to  the  revealed  will  of  God  that  His  people  should 
assemble  themselves  together,  in  His  presence.  The 
inspired  apostle  exhorts  us,  in  the  tenth  chapter  of 
his  epistle  to  the  Hebrews,  not  to  forsake  the 
assembling  of  ourselves  together.  There  is  special 
value,  interest,  and  importance  attaching  to  the 
assembly.  The  truth  as  to  this  begins  to  dawn  upon 
us  in  the  opening  pages  of  the  New  Testament. 
Thus,  in  Matthew  xviii.  20,  we  read  the  words  of 
our  blessed  Lord — "Where  two  or  three  are  gathered 
together  in  My  name,  there  am  I  in  the  midst  of 
them."  Here  we  have  the  divine  centre.  ^^ My 
7iar,ie."  This  answers  to  "The  place  which  the 
Lord  thy  God  shall  choose  to  place  His  name  there," 
so  constantly  named  and  so  strongly  insisted  upon 
in  the  book  of  Deuteronomy.  It  was  absolutely 
essential  that  Israel  should  gather  at  that  one  place. 
It  was  not  a  matter  as  to  which  people  might  choose 
for  themselves.     Human  choice  was  absolutely  and 


CHAPTER    XIV.  189 

rigidly  excluded.  It  wp.s  "  TJie  place  which  the 
Lord  thy  God  shall  choose,"  and  no  other.  This 
we  have  seen  distinctly.  It  is  so  plain  that  we  have 
only  to  say,  ''How  readest  thou  ?" 

Nor  is  it  otherwise  with  the  Church  of  God.  It  is 
not  human  choice,  or  human  judgment,  or  human 
opinion,  or  human  reason,  or  human  any  thing.  It 
is  absolutel}^  and  entirely  divine.  The  ground  of  our 
gathering  is  divine,  for  it  is  accomplished  redemp- 
tion ;  the  centre  around  which  we  are  gathered  is 
divine,  for  it  is  the  Name  of  Jesus ;  the  power  by 
which  we  are  gathered  is  divine,  for  it  is  the  Holy 
Ghost ;  and  the  authority  for  our  gathering  is  divine, 
for  it  is  the  Word  of  God. 

All  this  is  as  clear  as  it  is  precious,  and  all  we 
need  is  the  simplicity  of  faith  to  take  it  in  and  act 
upon  it.  If  we  begin  to  reason  about  it,  we  shall 
be  sure  to  get  into  darkness ;  and  if  we  listen  to 
human  opinions,  we  shall  be  plunged  in  hopeless 
perplexity  between  the  conflicting  claims  of  Christen- 
dom's sects  and  parties.  Our  only  refuge,  our  onl}^ 
resource,  our  only  strength,  our  onl}-  comfort,  our 
only  authority,  is  the  precious  Word  of  God.  Take 
away  that,  and  we  have  absolutely  nothing ;  give  us 
that,  and  we  want  no  more. 

This  is  what  makes  it  all  so  real  and  so  solid  for 
our  souls.  Yes,  reader;  and  so  consolatory  and 
tranquilizing  too.  The  truth  as  to  our  assembly 
is  as  clear  and  as  simple  and  as  unquestionable  as 
the  truth  in  reference  to  our  salvation.  It  is  the 
privilege  of  all  Christians  to  be  as  sure  that  they 


190  DEUTERONOMY. 

are  gathered  on  God's  ground,  around  God's 
centre,  by  God's  power,  and  on  God's  authorit}-, 
as  that  they  are  within  the  blessed  circle  of  God's 
salvation. 

And  then,  if  we  be  asked.  How  can  we  be  certain 
of  being  around  God's  centre  ?  we  reply,  Simply  by 
the  Word  of  God.  How  could  Israel  of  old  be  sure 
as  to  God's  chosen  place  for  their  assembly?  By 
His  express  commandment.  Were  they  at  any  loss 
for  guidance  ?  Surely  not.  His  word  was  as  clear 
and  as  distinct  as  to  their  i)lace  of  worship  as  it  was 
in  reference  to  every  thing  else.  It  left  not  the 
slightest  ground  for  uncertaint3\  It  was  so  plainly 
set  before  them  that  for  any  one  to  raise  a  question 
could  only  be  regarded  as  willful  ignorance  or  posi- 
tive disobedience. 

Now,  the  question  is.  Are  Christians  worse  off 
than  Israel  in  reference  to  the  great  subject  of  their 
place  of  worship,  the  centre  and  ground  of  their 
assembly?  Are  they  left  in  doubt  and  uncertainty? 
Is  it  an  open  question  ?  Is  it  a  matter  as  to  which 
every  man  is  left  to  do  what  is  right  in  his  own  eyes  ? 
Has  God  given  us  no  positive,  definite  instruction 
on  a  question  so  intensely  interesting  and  so  vitally 
important  ?  Could  we  imagine  for  a  moment  that 
the  One  who  graciously  condescended  to  instruct 
His  people  of  old  in  matters  which  we,  in  our  fancied 
wisdom,  would  deem  unworthy  of  notice,  would 
leave  His  Church  now  without  any  definite  guidance 
as  to  the  ground,  centre,  and  characteristic  features 
of  our  worship  ?    Utterly  impossible  !     Every  spir- 


CHAPTER    XIV.  191 

itual  mind  must  reject,  with  decision  and  eneig}-, 
any  sucli  idea. 

No,  beloved  Christian  reader;  you  know  it  would 
not  be  like  our  gracious  God  to  deal  thus  with  His 
heavenly-  people.  True,  there  is  no  such  thing  now 
as  a  particular  place  to  which  all  Christians  are  to 
betake  themselves  periodically  for  worship.  Tliere 
ivas  such  a  place  for  God's  earthly  people,  and  there 
ivill  be  such  a  place  for  restored  Israel  and  for  all 
nations  by  and  b3^  "It  shall  come  to  pass  in  the 
last  days,  that  the  mountain  of  the  Lord's  house 
shall  be  established  in  the  top  of  the  mountains,  and 
shall  be  exalted  above  the  hills  ;  and  all  nations  shall 
flow  unto  it.  And  many  people  shall  go  and  say, 
Come  ye,  and  let  us  go  up  to  the  mountain  of  the 
Lord,  to  the  house  of  the  God  of  Jacob ;  and  He 
will  teach  us  of  His  ways,  and  we  will  walk  in  His 
paths ;  for  out  of  Zion  shall  go  forth  the  law,  and 
the  word  of  the  Lord  from  Jerusalem."  (Is.  ii.) 
And  again,  "It  shall  come  to  pass,  that  everj^  one 
that  is  left  of  all  the  nations  which  came  against 
Jerusalem  shall  even  go  up  from  year  to  year  to 
worship  the  King,  the  Lord  of  Hosts,  and  to  keep 
the  feast  of  tabernacles.  And  it  shall  be  that  whoso 
will  not  come  up  of  all  the  families  of  the  earth  unto 
Jerusalem  to  worship  the  King,  the  Lord  of  Hosts, 
even  upon  them  shall  be  no  rain."  (Zech.  xiv.  16, 17. ) 

Here  are  two  passages  culled,  one  from  the  first, 
and  the  other  from  the  last  but  one  of  the  divinely 
inspired  prophets,  both  pointing  forward  to  the 
glorious  time  when  Jerusalem  shall  be  God's  centre 


192  DEUTERONOMY. 

for  Israel  and  for  all  nations.  And  we  may  assert, 
with  all  possible  confidence,  that  the  reader  will  find 
all  the  prophets,  with  one  consent,  in  full  harmony 
with  Isaiah  and  Zechariah  on  this  profoundly  inter- 
esting subject.  To  apply  such  passages  to  the 
Church,  or  to  heaven,  is  to  do  violence  to  the 
clearest  and  grandest  utterances  that  ever  fell  on 
human  ears ;  it  is  to  confound  things  heavenly  and 
earthly,  and  to  give  a  flat  contradiction  to  the 
divinely  harmonious  voices  of  prophets  and  apostles. 

It  is  needless  to  multiply  quotations.  All  Scrip- 
ture goes  to  prove  that  Jerusalem  was,  and  will  j^et 
be,  God's  earthly  centre  for  His  people,  and  for  all 
nations  ;  but  just  now — that  is  to  say,  from  the  day 
of  Pentecost,  when  God  the  Holy  Ghost  came  down 
to  form  the  Church  of  God,  the  body  of  Christ, 
until  the  moment  when  our  Lord  Jesus  Christ  shall 
come  to  take  His  people  away  out  of  this  world — 
there  is  no  place,  no  cit}^  no  sacred  locality,  no 
earthly  centre,  for  the  Lord's  people.  To  talk  to 
Christians  about  holy  places,  or  consecrated  ground, 
is  as  thoroughly  foreign  to  them  (at  least,  it  ouglit 
to  be)  as  it  would  have  been  to  talk  to  a  Jew  about 
having  his  place  of  worship  in  heaven.  The  idea  is 
wholl}^  out  of  place,  wholly  out  of  character. 

If  the  reader  will  turn  for  a  moment  to  the  fourth 
chapter  of  John,  he  will  find,  in  our  Lord's  marvel- 
ous discourse  with  the  woman  of  Sychar,  the  most 
blessed  teaching  on  this  subject.  ''The  woman 
saith  unto  Him,  'Sir,  I  perceive  that  Thou  art  a 
prophet.     Our  fathers  worshiped  in  this  mountain. 


CHAPTER   XIV.  193 

and  ye  say  that  in  Jerusalem  is  the  place  where  men 
ought  to  worship.'  Jesus  saith  unto  her,  'Woman, 
believe  Me  ;  the  hour  cometh,  when  ye  shall  neither 
in  this  mountain  nor  3'et  at  Jerusalem  worship  the 
Father.  Ye  worship  ye  know  not  what ;  we  know 
what  we  worship,  for  salvation  is  of  the  Jews.  But 
the  hour  cometh,  and  now  is,  when  the  true  wor- 
shipers shall  worship  the  Father  in  spirit  and  in 
truth,  for  the  Father  seeketh  such  to  worship  Ilim. 
God  is  a  spirit,  and  they  that  worship  Him  7nust 
worship  Him  in  spirit  and  in  truth.'  "  (Ver.  19-24^) 

This  passage  entirely  sets  aside  the  thought  of 
any  special  place  of  worship  now.  There  really  is 
no  such  thing.  "  T/ie  Most  High  dwelleth  not  in 
temples  made  ivith  hands;  as  saith  the  prophet, 
'Heaven  is  My  throne,  and  eartli  is  My  footstool: 
what  house  will  3'e  build  Me?'  saith  the  Lord,  'or 
what  is  the  place  of  My  rest  ?  Hath  not  My  hand 
made  all  these  things  ?'  "  (Acts  vii.  48-50.)  And 
again,  "God  that  made  the  world,  and  all  things 
therein,  seeing  that  He  is  Lord  of  heaven  and  earth, 
divelleth  not  in  temples  made  ivith  hands;  neither  is 
luorshiped  ivith  men's  hands,  as  though  He  needed 
any  thing,  seeing  He  giveth  to  all  life  and  breath 
and  all  things."  (Acts  xvii.  24,  25.) 

The  teaching  of  the  New  Testament,  from  begin- 
ning to  end,  is  clear  and  decided  as  to  the  subject 
of  worship ;  and  the  Christian  reader  is  solemnly 
bound  to  give  heed  to  that  teaching,  and  to  seek  to 
understand,  and  submit  his  whole  moral  being  to  its 
authority.     There    has    ever   been,    from    the    very 


194  DEUTERONOMY. 

earliest  ages  of  the  Church's  history,  a  strong  and 
fatal  tendency  to  return  to  Judaism,  not  only  on  the 
subject  of  righteousness,  but  also  on  that  of  worship. 
Christians  have  not  only  been  put  under  the  law  for 
life  and  righteousness,  but  also  under  the  Levitical 
ritual  for  the  order  and  character  of  their  worship. 
We  have  dealt  with  the  former  of  these  in  chapters 
iv.  and  v.  of  these  '"Notes,"  but  the  latter  is  hardly 
less  serious  in  its  effect  upon  the  whole  tone  and 
character  of  Christian  life  and  conduct. 

We  have  to  bear  in  mind  that  Satan's  great  object 
is,  to  cast  the  Church  of  God  down  from  her  excel- 
lency, in  reference  to  her  standing,  her  walk,  and 
her  worship.  No  sooner  was  the  Church  set  up  on 
the  day  of  Pentecost  than  he  commenced  his  cor- 
rupting and  undermining  process,  and  for  eighteen 
long  centuries  he  has  carried  it  on  with  diabolical 
persistency.  In  the  face  of  these  plain  passages 
quoted  above,  in  reference  to  the  character  of  wor- 
ship which  the  Father  is  now  seeking,  and  as  to  the 
fact  that  God  does  not  dwell  in  temples  made  with 
hands,  we  have  seen,  in  all  ages,  the  strong  tend- 
ency to  return  to  the  condition  of  things  under  the 
Mosaic  economy.  Hence  the  desire  for  great  build- 
ings, imposing  rituals,  sacerdotal  orders,  choral 
services,  all  of  which  are  in  direct  opposition  to  the 
mind  of  Christ  and  to  the  plainest  teachings  of  the 
New  Testament.  The  professing  church  has  entirely 
departed  from  the  spirit  and  authority  of  the  Lord 
in  all  these  things  ;  and  jet,  strange  and  sad  to  say, 
these  very  things    are    continuallj'  appealed  to  as 


CHAPTER   XIV.  195 

proofs  of  the  wonderful  progress  of  Christianity. 
We  lire  told  by  some  of  our  public  teachers  and 
guides  that  the  blessed  apostle  Paul  had  little  idea 
of  the  grandeur  to  which  the  Church  was  to  attain ; 
but  if  he  could  only  see  one  of  our  venerable  cathe- 
drals, with  its  lofty  aisles  and  painted  windows,  and 
listen  to  the  peals  of  the  organ  and  the  voices  of  the 
choristers,  he  would  see  what  an  advance  had  been 
made  upon  the  upper  room  at  Jerusalem  ! 

Ah !  reader,  be  assured,  it  is  all  a  most  thorough 
delusion.  It  is  true  indeed,  the  Church  has  made 
progress,  but  it  is  in  the  wrong  direction ;  it  is  not 
upward,  but  downward.  It  is  away  from  Christ, 
away  from  the  Father,  away  from  the  Spirit,  away 
from  the  Word. 

We  should  like  to  ask  the  reader  this  one  ques- 
tion :  If  the  apostle  Paul  were  to  come  to  London 
for  next  Lord's  day,  where  could  he  find  what  he 
found  in  Troas  eighteen  hundred  years  ago,  as 
recorded  in  Acts  xx.  7?  Where  could  he  find  a 
company  of  disciples  gathered  simply  by  the  Holy 
Ghost,  to  the  Name  of  Jesus,  to  break  bread  in 
remembrance  of  Him,  and  to  show  forth  His  death 
till  He  come  ?  Such  was  the  divine  order  then,  and 
such  must  be  the  divine  order  now.  We  cannot  for 
a  moment  believe  that  the  apostle  would  accept  any 
thing  else.  He  would  look  for  the  divine  thing  ;  he 
would  have  that  or  nothing.  Now,  where  could  he 
find  it  ?  where  could  he  go  and  find  the  table  of  his 
Lord,  as  appointed  by  Himself  the  same  night  in 
which  He  was  betrayed  ? 


196  DEUTERONOMY. 

Mark,  reader,  we  are  bound  to  believe  that  the 

apostle  Paul  would  insist  upon  having  the  table  and 
the  supper  of  his  Lord  as  he  had  received  them 
direct  from  Himself  in  the  glor}-,  and  given  them  by 
the  Spirit  in  the  tenth  and  eleventh  chapters  of  his 
epistle  to  the  Corinthians — an  epistle  addressed  to 
"all  that  in  every  place  call  on  the  name  of  our 'Lord 
Jesus  Christ,  both  theirs  and  ours."  We  cannot 
believe  that  he  would  teach  God's  order  in  the  first 
century  and  accept  man's  disorder  in  the  nineteenth. 
Man  has  no  right  to  tamper  with  a  divine  institution. 
He  has  no  more  authority  to  alter  a  single  jot  or 
tittle  connected  with  the  Lord's  supper  than  Israel 
had  to  interfere  with  the  order  of  the  passover. 

Now,  we  repeat  the  question,  and  earnestly  en- 
treat the  reader  to  ponder  and  answer  it  in  the 
divine  presence  and  in  the  light  of  Scripture, — - 
Where  could  the  apostle  find  this  in  London,  or  any 
where  else  in  Christendom,  on  next  Lord's  day? 
Where  could  he  go  and  take  his  seat  at  the  table  of 
his  Lord,  in  the  midst  of  a  company  of  disciples 
gathered  simply  on  the  ground  of  the  one  body,  to 
the  one  ce7itre — the  Name  of  Jesus,  by  the  jpower  of 
the  Holy  Ghost,  and  on  the  authority  of  the  Word 
of  God  ?  Where  could  he  find  a  sphere  in  which 
he  could  exercise  his  gifts  without  human  authorit}', 
appointment,  or  ordination  ?  We  ask  these  ques- 
tions in  order  to  exercise  the  heart  and  conscience 
of  the  reader.  We  are  fully  convinced  that  there 
are  places  here  and  there  where  Paul  could  find 
these  things  carried  out,  though  in  weakness  and 


CIIAPTPni    XIV.  197 

failure,  and  we  believe  the  Christian  reader  is  sol- 
emnly responsible  to  find  them  out.  Alas!  alas! 
they  are  few  and  far  between,  compared  with  the 
mass  of  Christians  meeting  otherwise. 

We  may  perhaps  be  told  that  if  people  knew  that 
it  was  the  apostle  Paul,  they  would  willingly  allow 
him  to  minister.  But  then  he  would  neither  seek 
nor  accept  their  permission,  inasmuch  as  he  tells  us 
plainly,  in  the  first  chapter  of  Galatians,  that  his 
ministry  was  ''not  of  men,  neither  by  man,  but  by 
Jesus  Christ,  and  God  the  Father,  who  raised  Him 
from  the  dead." 

And  not  only  so,  but  we  may  rest  assured  that  the 
blessed  apostle  would  insist  upon  having  the  Lord's 
table  spread  upon  the  divine  ground  of  the  one 
body,  and  he  could  only  consent  to  eat  the  Lord's 
supper  according  to  its  divine  order  as  laid  down  in 
the  New  Testament.  He  could  not  accept  for  a 
moment  any  thing  but  the  divine  reality.  He  would 
sa}',  Either  that  or  nothing.  He  could  not  admit 
any  human  interference  with  a  divine  institution ; 
neither  could  he  accept  any  new  ground  of  gather- 
ing, or  any  new  principle  of  organization.  He  would 
repeat  his  own  inspired  statements — "There  is  one 
body  and  one  Spirit,"  and,  "We  being  many,  arc 
one  bread — one  body^  for  we  are  all  partakers  of  that 
one  bread."  These  words  apply  to  "all  that  iu 
every  place  call  on  the  name  of  Jesus  Christ  our 
Lord,"  and  they  hold  good  in  all  ages  of  the 
Church's  existence  on  earth. 

The  reader  must  be  very  clear  and  distinct  as  to 


198  DEUTEK0N03IY. 

this.  God's  principle  of  gathering  and  unity  must 
on  no  account  be  surrendered.  The  moment  men 
begin  to  organize — to  form  societies,  churches,  or 
associations,  they  act  in  direct  opposition  to  the 
Word  of  God,  the  mind  of  Christ,  and  the  present 
action  of  the  Holy  Ghost.  Man  might  as  well  set 
about  to  form  a  world  as  to  form  a  church.  It  is 
entirely  a  divine  work.  The  Holy  Ghost  came  down 
on  the  day  of  Pentecost  to  form  the  Church  of  God 
— the  body  of  Christ,  and  this  is  the  onl}^  Church — 
the  only  body  that  Scripture  recognizes  ;  all  else  is 
contrary  to  God,  even  though  it  ma}-  l)e  sanctioned 
and  defended  by  thousands  of  true  Christians. 

Let  not  the  reader  misunderstand  us.  We  are 
not  speaking  of  salvation,  of  eternal  life,  or  of 
divine  righteousness,  but  of  the  true  ground  of 
gathering,  the  divine  principle  on  which  the  Lord's 
table  should  be  spread  and  the  Lord's  supper  cele- 
brated. Thousands  of  the  Lord's  beloved  people 
have  lived  and  died  in  the  communion  of  the  church 
of  Rome  ;  but  the  church  of  Rome  is  not  the  Church 
of  God,  but  a  horrible  apostasy ;  and  the  sacrifice 
of  the  mass  is  not  the  Lord's  supper,  but  a  marred, 
mutilated,  and  miserable  invention  of  the  devil.  If 
the  question  in  the  mind  of  the  reader  be  merely 
what  amount  of  error  he  can  sanction  without  for- 
feiting his  soul's  salvation,  it  is  useless  to  proceed 
with  the  grand  and  important  subject  before  us. 

But  where  is  the  heart  that  loves  Christ  that  could 
be  content  to  take  such  miserably  low  ground  as 
this  ?  What  would  have  been  thought  of  an  Israelite 


CHAPTER    XIV.  199 

of  old  who  could  content  himself  with  being  a  child 
of  Abi'iiham,  and  could  enjoy  his  vine  and  his  fig- 
tree,  his  flocks  and  his  herds,  but  never  think  of 
going  to  worship  at  the  place  where  Jehovah  had 
recorded  His  name  ?  Where  was  the  faithful  Jew 
who  did  not  love  that  sacred  spot  ?  "Lord,  I  have 
loved  the  habitation  of  Thine  house,  and  the  place 
where  Thine  honor  dwelleth." 

And  when,  by  reason  of  Israel's  sin,  the  national 
polity  was  broken  up,  and  the  people  were  in  cap- 
tivit}',  we  hear  the  true-hearted  exiles  amongst  them 
pouring  forth  their  lament  in  the  following  touching 
and  eloquent  strain,  "By  the  rivers  of  Babylon, 
there  we  sat  down ;  yea,  we  wept  ivhen  we  remem- 
hered  Zion.  We  hanged  our  harps  upon  the  willows 
in  the  midst  thereof.  For  there  the}-  that  carried  us 
away  captive  required  of  us  a  song,  and  they  that 
wasted  us  required  of  us  mirth,  saying,  'Sing  us  one 
of  the  sonors  of  Zion.'  How  shall  we  sinsj  the  Lord's 
song  in  a  strange  land  ?  If  I  forget  thee,  O  Jeru- 
salem [God's  centre  for  His  earthly  people],  let  my 
right  hand  forget  her  cunning.     If  I  do  not  remem- 

o  o  o 

ber  thee,  let  my  tongue  cleave  to  the  roof  of  my 
mouth ;  if  I  prefer  not  Jerusalem  above  ni}-  chief 
joy.-'  (Ps.  cxxxvii.) 

And  again,  in  the  sixth  chapter  of  Daniel,  we  find 
that  beloved  exile  opening  his  window  three  times  a 
day,  and  praying  toward  Jerusalem,  although  he 
knew  that  the  lions'  den  was  the  penalt}'.  But  why 
insist  upon  praying  toward  Jerusalem  ?  Was  it  a 
piece  of  Jewish  superstition  ?     Nay,  it  was  a  mag- 


200  deuterono:my. 

nifieent  displa}'  of  divine  principle ;  it  was  an  un- 
furling of  the  divine  standard  amid  the  depressing 
and  humiliating  consequences  of  Israel's  folly  and 
sin.  True,  Jerusalem  was  in  ruins;  but  God's 
thoughts  respecting  Jerusalem  were  not  in  ruins. 
It  was  His  centre  for  His  earthly  people.  "Jeru- 
salem is  builded  as  a  city  that  is  compact  together, 
whither  the  tribes  go  up,  the  tribes  of  the  Lord, 
unto  the  testimony  of  Israel,  to  give  thanks  unto 
the  name  of  the  Lord.  For  there  are  set  thrones  of 
judgment,  the  thrones  of  the  house  of  David.  Pray 
for  the  peace  of  Jerusalem  ;  they  shall  prosper  that 
love  thee.  Peace  be  within  thy  walls,  and  prosperitj^ 
within  thy  palaces.  For  my  brethren  and  compan- 
ions' sakes,  I  will  now  say.  Peace  be  within  thee. 
Because  of  the  house  of  the  Lord  our  God  I  will  seek 
thy  good."  (Ps.  cxxii.) 

Jerusalem  was  the  centre  for  Israel's  twelve  tribes 
in  days  gone  by,  and  it  will  be  so  in  the  future.  To 
apply  the  above  and  similar  passages  to  the  Church 
of  God  here  or  hereafter — on  earth  or  in  heaven,  is 
simply  turning  things  upside  down,  confounding 
things  essentiall}'  different,  and  thus  doing  an  incal- 
culable amount  of  damage  both  to  Scripture  and  the 
souls  of  men.  We  must  not  allow  ourselves  to  take 
such  unwarrantable  liberties  wnth  the  Word  of  God. 

Jerusalem  was  and  will  be  God's  earthly  centre  ; 
but  now,  the  Church  of  God  should  own  no  centre 
but  the  glorious  and  infinitely  precious  Name  of 
Jesus.  "Where  two  or  three  are  gathered  together 
in  My  name,  there  am  I  in  the  midst  of  them." 


CHAPTER    XIV^  201 

Precious  centre  !  To  this  alone  tlie  New  Testament 
points,  to  this  alone  the  Holy  Ghost  gathers.  It 
matters  not  where  we  are  gathered — in  Jerusalem 
or  Rome,  London,  Paris,  or  Canton.  It  is  not 
wliere^  but  lioiij. 

But  be  it  remembered,  it  must  be  a  divinel}'  real 
thing.  It  is  of  no  possible  use  to  profess  to  be 
gathered  in,  or  to,  the  blessed  Name  of  Jesus,  if  we 
are  not  really  so.  The  apostle's  word  as  to  faith 
may  apply  with  equal  force  to  the  question  of  our 
centre  of  gathering. — "What  doth  it  profit,  my 
brethren,  though  a  man  say''  he  is  gathered  to  the 
Name  of  Jesus?  God  deals  in  moral  realities  ;  and 
while  it  is  perfectly  clear  that  a  man  who  desires  to 
be  true  to  Christ  cannot  possibly  consent  to  own  any 
other  centre  or  any  other  ground  of  gathering  but 
His  Name,  yet  it  is  quite  possible — alas  !  alas  !  how 
very  possible — for  people  to  profess  to  be  on  that 
blessed  and  holy  ground,  while  their  spirit  and 
conduct,  their  habits  and  ways,  their  whole  course 
and  character,  go  to  prove  that  they  are  not  in  the 
power  of  their  profession. 

The  apostle  said  to  the  Corinthians  that  he  would 
"know,  not  the  speech,  but  the  power."  A  weighty 
word,  most  surel}-,  and  much  needed  at  all  times, 
but  speciall}^  needed  in  reference  to  the  important 
subject  now  before  us.  We  would  lovingl}^  yet 
most  solemnh',  press  upon  the  conscience  of  the/' 
Christian  reader  his  responsibility  to  consider^  this 
matter  in  the  holy  retirement  of  the  Lord's  presence, 
and  in  the  light  of  the  New  Testament.     Let  him 


202  DETTTERONOAIY. 

not  set  it  aside  on  the  plea  of  its  not  being  essential. 
It  is  in  the  veiy  highest  degree  essential,  inasmuch 
as  it  concerns  the  Lord's  glorj^  and  the  maintenance 
of  His  truth.  This  is  the  only  standard  bj  which 
to  decide  what  is  essential  and  what  is  not.  Was  it 
essential  for  Israel  to  gather  at  the  divinely  appointed 
centre  ?  Was  it  left  an  open  question  ?  Might  ever\' 
man  choose  a  centre  for  himself?  Let  the  answer 
be  weighed  in  the  light  of  Deuteronomy  xiv.  It  was 
absolutely  essential  that  the  Israel  of  God  should 
assemble  around  the  centre  of  the  God  of  Israel. 
This  is  unquestionable.  Woe  be  to  the  man  who 
presumed  to  turn  his  back  on  the  place  where  Jeho- 
vah had  set  His  Name.  He  would  very  speedily 
have  been  taught  his  mistake.  And  if  this  was  true 
for  God's  earthly  people,  is  it  not  equally  true  for 
the  Church  and  the  individual  Christian  ?  Assuredly 
it  is.  We  are  bound,  b}^  the  ver^^  highest  and  most 
sacred  obligations,  to  refuse  every  ground  of  gather- 
ing but  the  one  body,  every  centre  of  gathering  but 
the  Name  of  Jesus,  every  power  of  gatliering  but 
the  Holy  Ghost,  everj^  authority  of  gathering  but 
the  Word  of  God.  May  all  the  Lord's  beloved 
people  every  where  be  led  to  consider  these  things, 
in  the  fear  and  love  of  His  holy  name. 

We  shall  now  close  this  section  by  quoting  the 
last  paragraph  of  our  chapter,  in  which  we  shall  find 
some  valuable  practical  teaching. 

"At  the  end  of  three  years,  thou  shalt  bring  forth 
all  the  tithe  of  thine  increase  the  same  year,  and 
shalt  lay  it  up  within  thy  gates ;    and  the  Levite, 


CHAPTER   XIV.  203 

(because  he  hath  no  part  nor  inheritance  with  thee,) 
and  the  stranger,  and  the  fatherless,  and  the  widow, 
which  are  within  th}-  gates,  shall  come,  and  shall  eat 
and  be  satisfied;  that  tlie  Lord  thy  God  may  bless 
thee  in  all  the  work  of  thine  hand  which  thou  doest." 

Here  we  have  a  lovely  home-scene,  a  most  touch- 
ing display  of  the  divine  character,  a  beautiful  out- 
shining of  the  grace  and  kindness  of  the  God  of 
Israel.  It  does  the  heart  good  to  breathe  the  fra- 
grant air  of  such  a  passage  as  this.  It  stands  in 
vivid  and  striking  contrast  with  the  cold  selfishness 
of  the  scene  around  us.  God  would  teach  His  peo- 
ple to  think  of  and  care  for  all  who  were  in  need. 
The  tithe  belonged  to  Him,  but  He  would  give  them 
the  rare  and  exquisite  privilege  of  devoting  it  to  the 
blessed  object  of  making  hearts  glad. 

There  is  peculiar  sweetness  in  the  words,  "shall 
come" — "shall  eat" — "and  be  satisfied."  So  like 
our  own  ever-gracious  God  !  He  delights  to  meet 
the  need  of  all.  He  opens  His  hand,  and  satisfies 
the  desire  of  every  living  thing.  And  not  only  so, 
but  it  is  His  joy  to  make  His  people  the  channel 
through  which  the  grace,  the  kindness,  and  the 
sympathy  of  His  heart  may  flow  forth  to  all.  How 
precious  is  this  !  What  a  privilege  to  be  God's 
almoners — the  dispensers  of  His  bounty — the  ex- 
ponents of  His  goodness !  Would  that  we  entered 
more  fully  into  the  deep  blessedness  of  all  this  ! 
May  we  breathe  more  the  atmosphere  of  the  divine 
presence,  and  then  we  shall  more  faithfully  reflect 
the  divine  character, 
U 


204  DEUTERONOMY. 

As  the  deeply  interesting  and  practical  subject 
presented  in  verses  28  and  29  will  come  before  us  in 
another  connection  in  our  study  of  chapter  xxvi, 
we  shall  not  dwell  further  upon  it  here. 


CHAPTER  XV. 

^^  A  T  the  end  of  e\evy  seven  3'ears  thou  shalt  make 
-^  a  release.  And  this  is  the  manner  of  the 
release :  Every  creditor  that  lendeth  aught  unto  his 
neighbor  shall  release  it ;  he  shall  not  exact  it  of  his 
neighbor,  or  of  his  brother,  because  it  is  called  the 
Lord's  release.  Of  a  foreigner  thou  mayest  exact  it 
again  ;  but  that  which  is  thine  with  th}^  brother  thine 
hand  shall  release,  save  when  there  shall  be  no  poor 
among  you  ;  for  the  Lord  shall  greatly  bless  thee  in 
the  land  which  the  Lord  thy  God  givetli  thee  for  an 
inheritance  to  possess  it ;  only  if  thou  carefully 
hearken  unto  the  voice  of  the  Lord  thy  God,  to 
observe  to  do  all  these  commandments  which  I  com- 
mand thee  this  day.  For  the  Lord  th}^  God  blesseth 
thee,  as  He  promised  thee  ;  and  thou  shalt  lend  unto 
many  nations,  but  thou  shalt  not  borrow  ;  and  thou 
shalt  reign  over  many  nations,  but  they  shall  not 
reign  over  thee."  (Ver.  1-6.) 

It  is  truly  edifying  to  mark  the  way  in  which  the 
God  of  Israel  was  ever  seeking  to  draw  the  hearts  of 
His  people  to  Himself  by  means  of  the  various 
sacrifices,  solemnities,  and  institutions  of  the  Leviti- 
cal  ceremonial.    There  was  the  morning  and  evenino^ 


CHAPTER    XV.  205 

lamb  every  clay^  there  was  the  holy  Sabbath  every 
iveek,  there  was  the  new  moon  every  months  there 
was  the  passover  every  yeai\  there  was  the  tithing 
every  three  years^  there  was  the  release  ever}'  seven 
years^  and  there  was  the  jubilee  every  fifty  years. 

All  this  is  full  of  deepest  interest.  It  tells  its  own 
sweet  tale,  and  teaches  its  own  precious  lesson  to  the 
heart.  The  morning  and  evening  lamb,  as  we  know, 
pointed  ever  to  "the  Lamb  of  God,  which  taketh 
away  the  sin  of  the  world;"  the  Sabbath  was  the 
lovely  type  of  the  rest  that  remaineth  to  the  people 
of  God  ;  the  new  moon  beautifully  prefigured  the 
time  when  restored  Israel  shall  reflect  back  the  beams 
of  the  Sun  of  Righteousness  upon  the  nations  ;  the 
passover  was  the  standing  memorial  of  the  nation's 
deliverance  from  Egyptian  bondage  ;  the  year  of 
tithing  set  forth  the  fact  of  Jehovah's  proprietorship 
of  the  land,  as  also  the  lovely  wa}'  in  which  His  rents 
were  to  be  expended  in  meeting  the  need  of  His 
workmen  and  of  His  poor ;  the  sabbatic  year  gave 
promise  of  a  bright  time  when  all  debts  would  be 
canceled,  all  loans  disposed  of,  all  burdens  removed  ; 
and  fin  all)',  the  jubilee  was  the  magnificent  type  of 
the  times  of  the  restitution  of  all  things,  when  the 
captive  shall  be  set  free,  when  the  exile  shall  return 
to  his  long-lost  home  and  inheritance,  and  when  the 
land  of  Israel  and  the  whole  earth  shall  rejoice 
beneath  the  beneficent  government  of  the  Son  of 
David. 

Now,  in  all  these  lovely  institutions  we  notice  two 
prominent  characteristic  features,  namel}-,  glor}'  to 


206  DEUTERONOMY. 

God,  and  blessing  to  man.  These  two  things  are 
linked  together  by  a  divine  and  everlasting  bond. 
God  has  so  ordained  that  His  full  glory  and  the 
creature's  full  blessing  should  be  indissolubly  bound 
up  together.  This  is  deep  jo}"  to  the  heart,  and  it 
helps  us  to  understand  more  fully  the  force  and 
beauty  of  that  familiar  sentence — "We  rejoice  in 
hope  of  the  glory  of  God."  When  that  glory  shines 
forth  in  its  full  lustre,  then,  assuredly,  human  bless- 
edness, rest,  and  felicit}^  shall  reach  their  full  and 
eternal  consummation. 

We  see  a  lovely  pledge  and  foreshadowing  of  all 
this  in  the  seventh  3'ear.  It  was  "the  Lord's  re- 
lease," and  therefore  its  blessed  influence  was  to  be 
felt  by  every  poor  debtor  from  Dan  to  Beersheba. 
Jehovah  would  grant  unto  His  people  the  high  and 
holy  privilege  of  having  fellowship  with  Him  in 
causing  the  debtor's  heart  to  sing  for  joy.  He  would 
teach  them,  if  thej^  would  only  learn,  the  deep  bless- 
edness of  frankly  forgiving  all.  This  is  what  He 
Himself  delights  in,  blessed  forever  be  His  great 
and  glorious  name. 

But,  alas !  the  poor  human  lieart  is  not  up  to  this 
lovely  mark.  It  is  not  fully  prepared  to  tread  this 
heavenly  road.  It  is  sadly  cramped  and  hindered, 
by  a  low  and  miserable  selfishness,  in  grasping  and 
carr3dng  out  the  divine  principle  of  grace.  It  is  not 
quite  at  home  in  this  heavenly  atmosphere ;  it  is  but 
ill-prepared  for  being  the  vessel  and  channel  of  that 
royal  grace  which  shines  so  brightly  in  all  the  ways 
of  God.     This  will  onl}"  too  fully  account  for  the 


CHAPTER    XV.  207 

cautionary  clauses  of  the  following  passage.  "If 
there  be  among  you  a  poor  man  of  one  of  thy 
brethren  within  any  of  thy  gates,  in  thy  land,  which 
the  Lord  thy  God  giveth  thee,  tliou  shall  not  harden 
thine  hearty  nor  shut  thine  hand  from  thy  poor 
brother ;  but  thou  shalt  open  thine  hand  ivide  unto 
him,  and  surely  lend  him  sufficient  for  his  need,  in 
that  which  he  wanteth.  Beware  that  there  be  not  a 
thought  in  thy  luicked  hearty  saying,  The  seventh 
year,  the  year  of  release,  is  at  hand ;  and  thine  eye 
he  evil  against  thy  poor  brother,  and  thou  givest  him 
naught ;  and  he  cry  unto  the  Lord  against  thee,  and 
it  be  sin  unto  thee.  Thou  shalt  surely  give  him^  and 
thine  heart  shall  not  be  grieved  when  thou  givest 
unto  him  ;  because  that  for  this  thing  the  Lord  thy 
God  shall  bless  thee  in  all  thy  works,  and  in  all  that 
thou  puttest  thine  hand  unto.  For  the  i)oor  shall 
never  cease  out  of  thy  land ;  therefore  I  command 
thee,  saying.  Thou  shalt  open  thine  hand  tvide  unto 
thy  brother,  to  th}'  poor,  and  to  thy  needy,  in  thy 
land."  (Ver.  7-lL) 

Here  the  deep  springs  of  the  poor  selfish  heart  are 
discovered  and  judged.  There  is  nothing  like  grace 
for  making  manifest  the  hidden  roots  of  evil  in 
human  nature.  Man  must  be  renewed  in  the  very 
deepest  springs  of  his  moral  being  ere  he  can  be  the 
vehicle  of  divine  love  ;  and  even  those  who  are  thus 
through  grace  renewed,  have  to  watch  continuall}^ 
against  the  hideous  forms  of  selfishness  in  which  our 
fallen  nature  clothes  itself.  Nothing  but  grace  can 
keep  the  heart  open  wide  to  every  form  of  human 


208  DEUTERONOMY. 

need.  We  must  abide  hard  by  the  fountain  of 
heavenly  love  if  we  would  be  channels  of  blessing  in 
the  midst  of  a  scene  of  misery  and  desolation  like 
that  in  which  our  lot  is  cast. 

How  lovely  are  those  words,  "Thou  shalt  open 
thine  hand  wide"!  They  breathe  the  very  air  of 
heaven.  An  open  heart  and  a  wide  hand  are  like 
God.  "The  Lord  loveth  a  cheerful  giver,"  because 
that  is  precisely  what  He  is  Himself.  "He  giveth  to 
all  liberall}^  and  upbraideth  not."  And  He  would 
grant  unto  us  the  rare  and  most  exquisite  privilege 
of  being  imitators  of  Him.  Marvelous  grace !  The 
very  thought  of  it  fills  the  heart  with  wonder,  love, 
and  praise.  We  are  not  only  saved  by  grace,  but 
we  stand  in  grace,  live  under  the  blessed  reign  of 
grace,  breathe  the  very  atmosphere  of  grace,  and 
are  called  to  be  the  living  exponents  of  grace,  not 
only  to  our  brethren,  but  to  the  whole  human  familj^ 
"As  we  therefore  have  opportunity,  let  us  do  good 
unto  all,  especially  unto  them  which  are  of  the 
household  of  faith." 

Christian  reader,  let  us  diligently  apply  our  hearts 
to  all  this  divine  instruction.  It  is  most  precious  ; 
but  its  real  preciousness  can  only  be  tasted  in  the 
practical  carrying  out  of  it.  We  are  surrounded  by 
ten  thousand  forms  of  human  miser}',  human  sorrow, 
human  need.  There  are  broken  hearts,  crushed 
spirits,  desolate  homes,  around  us  on  every  side. 
The  widow,  the  orphan,  and  the  stranger  meet  us 
daily  in  our  walks.  How  do  yve  carry  ourselves  in 
reference  to  all  these?   Are  we  hardening  our  hearts 


CHAPTER   XV.  209 

and  closing  our  hands  against  them  ?  or  are  we 
seeking  to  act  in  the  lovely  spirit  of  "the  Lord's 
release"?  We  must  bear  in  mind  that  we  are  called 
to  be  reflectors  of  the  divine  nature  and  character — 
to  be  direct  channels  of  communication  between  our 
Father's  loving  heart  and  every  form  of  human  need. 
We  are  not  to  live  for  ourselves  ;  to  do  so  is  a  most 
miserable  denial  of  every  feature  and  principle  of 
that  morally  glorious  Christianity  which  we  profess. 
It  is  our  high  and  holy  privilege,  yea,  it  is  our  special 
mission,  to  shed  around  us  the  blessed 'light  of  that 
heaven  to  which'  we  belong.  Wherever  we  are — in 
the  famil}^,  in  the  field,  in  the  mart  or  the  manufac- 
tor}',  in  the  shop  or  in  the  counting-house,  all  who 
come  in  contact  with  us  should  see  the  grace  of 
Jesus  shining  out  in  our  ways,  our  words,  our  very 
looks.  And  then,  if  any  object  of  need  come  be- 
fore us,  if  we  can  do  nothing  more,  we  should  drop 
a  soothing  word  into  the  ear,  or  shed  a  tear  or  heave 
a  sigh  of  genuine,  heart-felt  sympathy. 

Reader,  is  it  thus  with  us  ?  Are  we  so  living  near 
the  fountain  of  divine  love,  and  so  breathing  the 
very  air  of  heaven,  that  the  blessed  fragrance  of 
these  things  shall  be  diffused  around  us?  or  are  we 
displaying  the  odious  selfishness  of  nature,  the  unholy 
tempers  and  dispositions  of  our  fallen  and  corrupt 
humanity?  What  an  unsightly  object  is  a  selfish 
Christian !  He  is  a  standing  contradiction,  a  living, 
moving  lie.  The  Christianity  which  he  professes 
throws  into  dark  and  terrible  relief  the  unholy-  selfish- 
ness which  governs  his  heart  and  comes  out  in  his  life. 


210  DEUTERONOMY. 

The  Lord  grant  that  all  who  profess  and  call  them- 
selves Christians  may  so  carry  themselves,  in  daily 
life,  as  to  be  an  unblotted  epistle  of  Christ,  known 
and  read  of  all  men.  In  this  way,  infidelity  will,  at 
least,  be  deprived  of  one  of  its  weightiest  arguments, 
its  gravest  objections.  Nothing  affords  a  stronger 
plea  to  the  infidel  than  the  inconsistent  lives  of  pro- 
fessing Christians. 

Not  that  such  a  plea  will  stand  for  a  moment,  or 
even  be  urged,  before  the  judgment-seat  of  Christ, 
inasmuch  as  each  one  who  has  within  his  reach  a 
copy  of  the  holy  Scriptures  will  be  judged  by  the 
light  of  those  Scriptures,  even  though  there  were  not 
a  single  consistent  Christian  on  the  face  of  the  earth. 
Nevertheless,  Christians  are  solemnly  responsible  to 
let  their  light  so  shine  before  men  that  they  may  see 
their  good  works  and  glorify  our  Father  in  heaven. 
We  are  solemnly  bound  to  exhibit  and  illustrate  in 
daily  life  the  heavenly  principles  unfolded  in  the 
Word  of  God.  We  should  leave  the  infidel  without 
a  shred  of  a  plea  or  an  argument ;  we  are  responsi- 
ble so  to  do. 

May  we  lay  these  things  to  heart,  and  then  we 
shall  have  occasion  to  bless  God  for  our  meditation 
on  the  delightful  institution  of  "the  Lord's  release." 

We  shall  now  quote  for  the  reader  the  touching 
and  beautiful  institution  in  reference  to  the  Hebrew 
servant.  We  increasingly  feel  the  importance  of 
giving  the  veritable  language  of  the  Holy  Ghost ; 
for  albeit  it  may  be  said  that  the  reader  has  his  Bible 
to  refer  to,  yet  we  know,  as  a  fact,  that  when  pas- 


CHAPTER    XV.  211 

sages  of  Scripture  are  referred  to,  there  is,  in  many 
cases,  a  reluctance  to  la}-  down  the  volume  which  we 
hold  in  our  hand  in  order  to  read  the  reference. 
And  beside,  there  is  nothing  like  the  Word  of  God; 
and  as  to  any  remarks  which  we  may  offer,  their 
object  is  simply  to  help  the  beloved  Christian  reader 
to  understand  and  appreciate  the  scriptures  which 
we  quote. 

"If  th}^  brother,  a  Hebrew  man,  or  a  Hebrew 
woman,  be  sold  unto  thee,  and  serve  thee  six  years, 
then  in  the  seventh  year  thou  shalt  let  him  go  free 
from  thee.  And  when  thou  sendest  him  out  free 
from  thee,  thou  shalt  not  let  him  go  awa}'  empt}' ; 
thou  shalt  furnish  him  liberally  out  of  thy  flock,  and 
out  of  thy  floor,  and  out  of  thy  wine-press  ;  of  that 
wherewith  the  Lord  thy  God  hath  blessed  thee  thou 
shalt  give  unto  him." 

How  perfectly  beautiful !  how  like  our  own  ever- 
gracious  God  is  all  this !  He  would  not  have  the 
brother  go  awaj^  empty.  Libert}-  and  poverty  would 
not  be  in  moral  harmony.  The  brother  was  to  be 
sent  on  his  wa^-  free  and  full,  emancipated  and  en- 
dowed, not  only  with  his  liberty,  but  with  a  liberal 
fortune  to  start  with. 

Truly,  this  is  divine.  We  do  not  want  to  be  told 
the  school  where  such  exquisite  ethics  are  taught. 
The}"  have  the  ver}-  ring  of  heaven  about  them  ;  they 
emit  the  fragrant  odor  of  the  ver}"  i)aradise  of  God. 
Is  it  not  in  this  way  that  our  God  has  dealt  with  us? 
All  prnise  to  His  glorious  name !  He  has  not  only 
given  us  life  and  liberty,  but  He  has  furnished  us 


212  DEUTERONOMY. 

liberal!}^  with  all  we  can  possibly  want  for  time  and 
eternit}^  He  has  opened  the  exhaustless  treasury  of 
heaven  for  us ;  yea,  He  has  given  the  Son  of  His 
bosom  for  us  and  to  us — for  us,  to  save;  to  us,  to 
satisfy.  He  has  given  us  all  things  that  pertain  to 
life  and  godliness ;  all  that  pertains  to  the  life  that 
now  is,  and  to  that  which  is  to  come,  is  fully  and 
perfectly  secured  by  our  Father's  liberal  hand. 

And  is  it  not  deeply  affecting  to  mark  how  the 
heart  of  God  expresses  itself  in  the  style  in  which 
the  Hebrew  servant  was  to  be  treated?  "Thou  shalt 
furnish  him  liberally.''  Not  grudgingly,  or  of  neces- 
sit}^  It  was  to  be  done  in  a  manner  worthy  of  God. 
The  actings  of  His  people  are  to  be  the  reflection  of 
Himself.  We  are  called  to  the  high  and  holy  dignity 
of  being  His  moral  representatives.  It  is  marvelous  ; 
but  thus  it  is,  through  His  infinite  grace.  He  has  not 
only  delivered  us  from  the  flames  of  an  everlasting 
hell,  but  He  calls  us  to  act  for  Him,  and  to  be  like 
Him,  in  the  midst  of  a  world  that  crucified  His  Son. 
And  not  only  has  He  conferred  this  lofty  dignity 
upon  us,  but  He  has  endowed  us  with  a  princely 
fortune  to  support  it.  The  inexhaustible  resources 
of  heaven  are  at  our  disposal.  "All  things  are 
ours,"  through  His  infinite  grace.  Oh  that  we  may 
more  fully  realize  our  privileges,  and  thus  more 
faithfull}^  discharge  our  holy  responsibilities ! 

At  verse  15  of  our  chapter,  we  have  a  very  touch- 
ing motive  presented  to  the  heart  of  the  people,  one 
eminently  calculated  to  stir  their  affections  and 
sympathies.      "And  thou  shalt  remember  tliat  thou 


CHAPTER    XV.  213 

wast  fi  bondman  in  the  land  of  Eg^pt,  and  the  Lord 
th}^  God  redeemed  thee ;  therefore  I  command  thee 
this  thing  to-da}'."  The  remembrance  of  Jehovah's 
grace  in  redeeming  them  out  of  Egypt  was  to  be  the 
ever-abiding  and  all-powerful  motive-spring  of  their 
actings  toward  the  poor  brother.  This  is  a  never- 
failing  principle,  and  nothing  lower  than  this  will 
ever  stand.  If  we  look  for  our  motive-springs  any 
where  but  in  God  Himself,  and  in  His  dealings  with 
us,  we  shall  soon  break  down  in  our  practical  career. 
It  is  only  as  we  keep  before  our  hearts  the  marvelous 
grace  of  God  displaj'ed  toward  us  in  the  redemption 
which  is  in  Christ  Jesus  that  we  shall  be  able  to 
pursue  a  course  of  true,  active  benevolence,  whether 
toward  our  brethren  or  those  outside.  Mere  kindly 
feelings,  bubbling  up  in  our  own  hearts,  or  drawn 
out  by  the  sorrows  and  distresses  and  necessities  of 
others,  will  prove  evanescent.  It  is  only  in  the 
living  God  Himself  we  can  find  perennial  springs. 

At  verse  16,  a  case  is  contemplated  in  which  a 
servant  might  prefer  remaining  with  his  master. 
"And  it  shall  be,  if  he  say  unto  thee,  I  will  not  go 
away  from  thee,  because  he  loveth  thee  and  thine 
house,  because  he  is  w^ell  with  thee,  then  thou  shalt 
take  an  awl,  and  thrust  it  through  his  ear  unto  the 
door,  and  he  shall  be  thy  servant  forever." 

In  comparing  this  passage  with  Exodus  xxi.  1-6, 
we  observe  a  marked  difference  arising,  as  we  might 
expect,  from  the  distinctive  character  of  each  book. 
In  Exodus,  the  typical  feature  is  prominent;  in 
Deuteronomy,  the  moral.     Hence,  in  the  latter,  the 


214  DEUTERONOMY. 

inspired  writer  omits  all  about  the  wife  and  the 
children,  as  foreign  to  his  purpose  here,  though  so 
essential  to  the  beauty  and  perfectness  of  the  type  in 
Exodus  xxi.  We  merely  notice  this  as  one  of  the 
many  striking  proofs  that  Deuteronomy  is  very  far 
indeed  from  being  a  barren  repetition  of  its  predeces- 
sors. There  is  neither  repetition  on  the  one  hand, 
nor  contradiction  on  the  other,  but  lovel}^  variety  in 
perfect  accordance  with  the  divine  object  and  scope 
of  each  book.  80  much  for  the  contemptible  shal- 
lowness and  ignorance  of  those  infidel  writers  who 
have  had  the  impious  temerity  to  level  their  shafts  at 
this  magnificent  portion  of  the  oracles  of  God. 

In  our  chapter,  then,  we  have  the  moral  aspect  of 
this  interesting  institution.  The  servant  loved  his 
master,  and  was  happy  with  him.  He  preferred 
perpetual  slaver}'  and  the  mark  thereof  with  a  mas- 
ter whom  he  loved,  to  liberty  and  a  liberal  portion 
away  from  him.  This,  of  course,  would  argue  well 
for  both  parties.  It  is  ever  a  good  sign  for  both 
master  and  servant  when  the  connection  is  of  long 
standing.  Perpetual  changing  ma}^,  as  a  general 
rule,  be  taken  as  a  proof  of  moral  wrong  somewhere. 
No  doubt  there  are  exceptions ;  and  not  only  so, 
but  in  the  relation  of  master  and  servant,  as  in 
every  thing  else,  there  are  two  sides  to  be  considered. 
For  instance,  we  have  to  consider  whether  the  master 
is  perpetually  changing  his  servants,  or  the  servant 
perpetually  changing  his  masters.  In  the  former 
case,  appearances  would  tell  against  the  master ;  in 
the  latter,  against  the  servant. 


CHAPTER    XV.  *       215 

The  fact  is,  we  have  all  to  judge  ourselves  in  this 
matter.  Tliose  of  us  who  are  masters  have  to  con- 
sider how  far  we  really  seek  the  comfort,  happiness, 
and  solid  profit  of  our  servants.  "We  should  bear  in 
mind  that  we  have  very  much  more  to  think  of,  in 
reference  to  our  servants,  than  the  amount  of  work 
we  can  get  out  of  them.  Even  upon  the  low-level 
principle  of  "live  and  let  live,"  we  are  bound  to 
seek,  in  ever}'  possible  way,  to  make  our  servants 
happy  and  comfortable  ;  to  make  them  feel  that  they 
have  a  home  under  our  roof;  that  we  are  not  con- 
tent merely  with  the  labor  of  their  hands,  but  that 
we  want  the  love  of  their  hearts.  We  remember 
once  asking  the  head  of  a  ver}^  large  establishment, 
"How  many  hearts  do  you  employ?"  He  shook 
his  head,  and  owned,  with  real  sorrow,  how  little 
heart  there  is  in  the  relation  of  master  and  servant. 
Hence  the  common,  heartless  phrase  of  "employing 
hands.*' 

But  the  Christian  master  is  called  to  stand  upon  a 
higher  level  altogether ;  he  is  privileged  to  be  an 
imitator  of  his  Master — Christ.  The  remembrance  of 
this  will  regulate  all  his  actings  toward  the  servant ; 
it  will  lead  him  to  stud}',  with  ever-deei>ening  interest 
and  solid  profit,  his  divine  model,  in  order  to  repro- 
duce Him  in  all  the  practical  details  of  daily  life. 

So  also  in  reference  to  the  Christian  servant,  in 
his  position  and  line  of  action.  He,  as  well  as  the 
master,  has  to  study  the  gi-eat  example  set  before 
him  in  the  path  and  ministry  of  the  only  true 
Servant  that  ever  trod  this  earth.     He  is  called  to 


216      •  DEUTERONOMY. 

walk  in  His  blessed  footsteps,  to  drink  into  His 
spirit,  to  study  His  Word.  It  is  not  a  little  remark- 
able that  the  Holy  Ghost  has  devoted  more  attention 
to  the  instruction  of  servants  than  to  all  the  other 
relationships  put  together.  This  the  reader  can  see 
at  a  glance,  in  the  epistles  to  the  Ephesians,  Coloss- 
ians,  and  Titus.  The  Christian  servant  can  adorn 
the  doctrine  of  God  our  Saviour  b}^  not  purloining 
and  not  answering  again.  He  can  serve  the  Lord 
Christ  in  the  most  common-place  duties  of  domestic 
life  just  as  effectually  as  the  man  who  is  called  to 
address  thousands  on  the  grand  realities  of  eternit3\ 

Thus,  when  both  master  and  servant  are  mutuall}^ 
governed  by  heavenly  principles,  both  seeking  to 
serve  and  glorify  the  one  Lord,  the}^  will  get  on 
happily  together.  The  master  will  not  be  severe, 
arbitrar\^,  and  exacting ;  and  the  servant  will  not  be 
self-seeking,  head}-,  and  high-minded  :  each  will  con- 
tribute, by  the  faithful  discharge  of  their  relative 
duties,  to  the  comfort  and  happiness  of  the  other, 
and  to  the  peace  and  happiness  of  the  whole  domestic 
circle.  Would  that  it  were  more  after  this  heavenly 
fashion  in  every  Christian  household  on  the  face  of 
the  earth !  Then  indeed  would  the  truth  of  God  be 
vindicated,  His  Word  honored,  and  His  name  glori- 
fied in  our  domestic  relations  and  practical  ways. 

In  verse  18,  we  have  an  admonitory  w^ord  which 
reveals  to  us,  very  faithfull}',  but  with  great  delicacy, 
a  moral  root  in  the  poor  human  heart.  "It  shall  not 
seem  hard  unto  thee  when  thou  sendest  him  away 
free   from   thee,  for  he  has  been  worth  a  double 


CHAPTER    XV.  217 

hired  servant  lo  thee  in  serving  thee  six  years,  and 
the  Lord  thy  God  shall  bless  tliee  in  all  that  thou 
doest." 

This  is  very  affecting.  Only  think  of  the  most 
high  God  condescending  to  stand  before  the  human 
heart — the  heart  of  a  master,  to  plead  the  cause  of  a 
poor  servant,  and  set  forth  his  claims !  It  is  as  if  He 
were  askinof  a  favor  for  Himself.  He  leaves  nothing: 
unsaid  in  order  to  strengthen  the  case  ;  He  reminds 
the  master  of  the  value  of  six  jears'  service,  and 
encourages  him  by  the  promise  of  enlarged  blessing 
as  a  reward  for  his  generous  acting.  It  is  perfectly 
beautiful.  The  Lord  would  not  only  have  the 
generous  thing  done,  but  done  in  such  a  way  as  to 
gladden  the  heart  of  the  one  to  whom  it  was  done ; 
He  thinks  not  only  of  the  substance  of  an  action,  but 
also  of  the  style.  We  may,  at  times,  brace  ourselves 
up  to  the  business  of  doing  a  kindness ;  we  do  it  as 
a  matter  of  duty,  and  all  the  while  it  may  "see77i 
liarcV  that  we  should  have  to  do  it ;  thus  the  act  will 
be  robbed  of  all  its  charms.  It  is  the  generous  heart 
that  adorns  the  generous  act.  We  should  so  do -a 
kindness  as  to  assure  the  recipient  that  our  own  heart 
is  made  glad  In'  the  act.  This  is  the  divine  wa}- : 
"When  they  had  nothing  to  pay,  he  frankly  forgave 
them  both." — ' '  It  is  meet  that  we  should  make  meny, 
and  be  glad." — "There  is  joy  in  heaven  over  one 
sinner  that  repenteth."  Oh,  to  be  a  brighter  reflec- 
tion of  the  precious  grace  of  our  Father's  heart ! 

Ere  closing  our  remarks  on  this  deeply  interesting 
chapter,  we  shall  quote  for  the  reader  its  last  para- 


218  DEUTERONOMY. 

graph.  "All  the  firstling  males  that  come  of  thy 
herd  and  of  thy  flock  thou  shalt  sanctify  unto  the 
Lord  thy  God  ;  thou  shalt  do  no  work  with  the  first-, 
ling  of  thy  bullock,  nor  shear  the  firstling  of  thy 
sheep ;  thou  shalt  eat  it  before  the  Lord  thy  God 
year  b}^  year  in  the  place  ivhich  the  Lord  shall  choose, 
thou  and  thy  household.  And  if  there  be  an}'  blem- 
ish therein,  as  if  it  be  lame,  or  blind,  or  have  any 
ill  blemish,  thou  shalt  not  sacrifice  it  unto  the  Lord 
thy  God.  Thou  shalt  eat  it  within  thy  gates,  the 
unclean  and  the  clean  person  shall  eat  it  alike,  as 
the  roebuck,  and  as  the  hart.  Onl}'  thou  shalt  not 
eat  the  blood  thereof;  thou  shalt  pour  it  upon  the 
ground  as  water."  (Ver.  19-23.) 

Only  that  which  was  perfect  was  to  be  offered  to 
God.  The  first-born,  unblemished  male,  the  apt 
figure  of  the  spotless  Lamb  of  God,  offered  upon 
the  cross  for  us,  the  imperishable  foundation  of  our 
peace,  and  the  precious  food  of  our  souls,  in  the 
presence  of  God.  This  was  the  divine  thing, — the 
assembly  gathered  together  around  the  divine  centre, 
feasting  in  the  presence  of  God  on  that  which  was 
the  appointed  type  of  Christ,  who  is  at  once  our 
sacrifice,  our  centre,  and  our  feast.  Eternal  and 
universal  homage  to  His  most  precious  and  glorious 
Name  ! 


CHAPTER  XVI. 

WE  now  approach  one  of  the  most  profound  and 
comprehensive  sections  of  the  book  of  Deu- 
teronom}',  in  which  the  inspired  writer  presents  to 
our  view  what  we  ma}-  call  the  three  great  cardinal 
feasts  of  the  Jewish  year,  namel}',  the  passover, 
Pentecost,  and  tabernacles;  or,  redemption,  the 
Holy  Ghost,  and  the  glor}'.  We  have  here  a  more 
condensed  view  of  those  lovely  institutions  than 
that  given  in  Leviticus  xxiii,  where  we  have,  if  we 
count  the  Sabbath,  eight  feasts  ;  but  if  we  view  the 
Sabbath  as  distinct,  and  having  its  own  special  place 
as  the  type  of  God's  own  eternal  rest,  then  there  are 
seven  feasts,  namely,  the  passover,  the  feast  of  un- 
leavened bread,  the  feast  of  first-fruits,  Pentecost, 
trumpets,  the  da}^  of  atonement,  and  tabernacles. 

Such  is  the  order  of  feasts  in  the  book  of  Leviti- 
cus, which,  as  we  have  ventured  to  remark  in  our 
studies  on  that  most  marvelous  book,  may  be  called 
^'' The  pines fs  guide-book."  But  in  Deuteronomy', 
which  is  pre-eminently  the  people's  book,  we  have 
less  of  ceremonial  detail,  and  the  lawgiver  confines 
himself  to  those  great  moral  and  national  landmarks 
which,  in  the  very  simplest  manner,  as  adapted  to 
the  people,  present  the  past,  the  present,  and  the 
future. 

"Observe  the  month  of  Abib,  and  keep  the  pass- 
over  unto  the  Lord  thy  God  ;  for  in  the  month  of 
Abib  the  Lord  thy  God  brought  thee  forth  out  of 
15 


220  DEUTERONOMY. 

Egypt  by  night.  Thou  shalt  therefore  sacrifice  the 
passover  unto  the  Lord  thy  God,  of  the  flock  and 
the  herd,  in  the  place  which  the  Lord  shall  choose  to 
place  His  name  there.  Thou  shalt  eat  no  leavened 
bread  with  it ;  seven  da3's  shalt  thou  eat  unleavened 
bread  therewith,  even  the  bread  of  affliction;  for 
thou  earnest  forth  out  of  the  land  of  Egj^pt  in  haste : 
that  thou  ma3est  remember  the  day  when  thou 
earnest  forth  out  of  the  land  of  Eg^-pt  all  the  days 
of  thy  life.  And  there  shall  be  no  leavened  bread 
seen  with  thee  in  all  thy  coasts  seven  days  ;  neither 
shall  there  anj^  thing  of  the  flesh,  which  thou  sacri- 
ficedst  the  first  day  at  even,  remain  all  night  until 
the  morning.  Thou  mayest  not  sacrifice  the  pass- 
over  within  any  of  thy  gates  which  the  Lord  thy  God 
giveth  thee" — as  if  it  were  a  matter  of  no  import- 
ance where,  provided  the  feast  were  kept — "•but  at 
the  p>lace  ivhich  the  Lord  thy  God  shall  choose  to  place 
His  name  in,  there  [and  no  where  else,]  thou  shalt 
sacrifice  the  passover  at  even,  at  the  going  down  of 
the  sun,  at  the  season  that  thou  earnest  forth  out  of 
Eg>pt.  And  thou  shalt  roast  and  eat  it  m  the  place 
ivhich  the  Lord  thy  God  shall  choose;  and  thou  shalt 
turn  in  the  morning,  and  go  unto  thy  tents.  Six 
days  thou  shalt  eat  unleavened  bread ;  and  on  the 
seventh  day  shall  be  a  solemn  assembly  to  the  Lord, 
thy  God  ;  thou  shalt  do  no  work  therein. "(Ver.  1-8.) 
Having,  in  our  "Notes  on  Exodus,"  gone  some- 
what fully  into  the  great  leading  principles  of  this 
foundation-feast,  we  must  refer  the  reader  to  that 
volume  if  he  desires  to  study  the  subject.      But 


CHAPTER    XVI.  221 

there  are  certain  features  peculiar  to  Deuteronomy 
to  which  we  feel  it  our  dut}^  to  call  his  special  atten- 
tion ;  and,*  in  the  first  place,  we  have  to  notice  the 
remarkable  emphasis  laid  upon  "the  place"  where 
the  feast  was  to  be  kept.  This  is  full  of  interest 
and  practical  moment.  The  people  were  not  to 
choose  for  themselves.  It  might,  a(;cording  to 
human  thinking,  appear  a  ver}^  small  matter  how  or 
where  the  feast  was  kept,  provided  it  was  kept  at 
all.  But,  be  it  carefull}^  noted  and  deeph'  pondered 
by  the  reader,  human  thinking  had  nothing  whatever 
to  do  in  the  matter;  it  was  divine  thinking  and 
divine  authorit}^  altogether.  God  had  a  right  to 
prescribe  and  definitively  settle  where  He  would 
meet  His  people ;  and  this  He  does  in  the  most  dis- 
tinct and  emphatic  manner,  in  the  above  passage, 
where,  three  times  over,  He  inserts  the  weighty 
clause,  "In  the  place  which  the  Lord  thy  God  shall 
choose." 

Is  this  vain  repetition  ?  Let  no  one  dare  to  think, 
much  less  to  assert  it.  It  is  most  necessary  empha- 
sis. "Why  most  necessary-?  Because  of  our  igno- 
rance, our  indifference,  and  our  willfulness.  God, 
in  His  infinite  goodness,  takes  special  pains  to 
impress  upon  the  heart,  the  conscience,  and  the 
understanding  of  His  people  that  He  would  have 
one  place  in  particular  where  the  memorable  and 
most  significant  feast  of  the  passover  was  to  be  kept. 

And  be  it  remarked  that  it  is  only  in  Deuteronomy 
that  the  place  of  celebration  is  insisted  upon.  We 
have  nothing  about  it  in  Exodus,  because  there  it 


222  deutetiono:my. 

was  kept  in  Egypt;  we  have  nothing  about  it  in 
Numbers,  because  there  it  was  kept  in  the  ivilder- 
ness;  but  in  Deuteronomy  it  is  authoritatively  and 
definitive!}'  settled,  because  there  we  have  the  in- 
structions for  the  land.  Another  striking  proof 
that  Deuteronomy  is  very  far  indeed  from  being  a 
barren  repetition  of  its  predecessors. 

The  all-important  point  in  reference  to  "the 
place,"  so  prominent!}'  and  so  peremptorily  insisted 
upon  in  all  the  three  great  solemnities  recorded  in 
our  chapter,  is  this :  God  would  gather  His  beloved 
people  around  Himself,  that  they  might  feast  to- 
gether in  His  presence,  tliat  He  might  rejoice  in 
them  and  they  in  Him  and  in  one  another.  All  this 
could  only  be  in  tlie  one  special  place  of  divine 
appointment.  All  who  desired  to  meet  Jehovah  and 
to  meet  His  people — all  who  desired  worship  and 
communion  according  to  God,  would  tliankfully 
betake  themselves  to  the  divinely  appointed  centre. 
Self-will  might  say.  Can  we  not  keep  the  feast  in  the 
bosom  of  our  families  ?  What  need  is  there  of  a 
long  journey  ?  Surely  if  the  heart  is  right,  it  cannot 
matter  much  as  to  the  place.  To  all  this  we  reply 
that  the  clearest,  finest,  and  best  proof  of  the  heart 
being  right  would  be  found  in  the  simple,  earnest 
desire  to  do  the  will  of  God.  It  was  quite  suflflcient 
for  every  one  who  loved  and  feared  God  that  He 
had  appointed  a  place  where  He  would  meet  His 
people ;  there  they  would  be  found,  and  no  where 
else.  His  presence  it  was  that  could  alone  impart 
joy,  comfort,  strength,  and  blessing  to  all  their  great 


CHAPTER    XVI.  223 

national  reunions.  It  was  not  the  mere  fact  of  a 
large  number  of  people  gathering  together,  three 
times  a  year,  to  feast  and  rejoice  together ;  this 
might  minister  to  human  pride-,  self-complacenc}', 
and  excitement.  But  to  flock  together  to  meet  Je- 
hovah, to  assemble  in  His  blessed  presence,  to  own 
the  i)lace  where  He  had  recorded  His  Name,  this 
would  be  the  deep  joy  of  every  truly  loyal  heart 
throughout  the  twelve  tribes  of  Israel.  For  any  one 
imlJfidhj  to  abide  at  home,  or  to  go  any  where  else 
than  to  the  one  divinel}'  appointed  place,  would  not 
only  be  to  neglect  and  insult  Jehovah,  but  actually 
to  rebel  against  His  supreme  autliorit3\ 

And  now,  having  briefl}'  spoken  of  the  place,  we 
ma}',  for  a  moment,  glance  at  the  mode  of  celebra- 
tion. This,  too,  is,  as  we  might  expect,  quite 
characteristic  of  our  book.  The  leading  feature 
here  is  "the  unleavened  bread."  But  the  reader 
will  specially  note  the  interesting  fact  that  this 
bread  is  styled  "  The  bread  of  affliction."  Now, 
what  is  the  meaning  of  this?  We  all  understand 
that  unleavened  bread  is  the.  type  of  that  holiness 
of  heart  and  life  so  absolutely  essential  to  the  en- 
joyment of  true  communion  with  God.  We  are  not 
saved  by  personal  holiness,  but,  thank  God,  we  are 
saved  to  it.  It  is  not  the  ground  of  our  salvation, 
but  it  is  an  essential  element  in  our  communion. 
Allowed  leaven  is  the  death-blow  to  communion  and 
worship. 

We  must  never,  for  one  moment,  lose  sight  of  this 
great  cardinal  principle  in  that  life  of  personal  holi- 


224  DEUTERONOMY. 

ness  and  practical  godliness  which,  as  redeemed  by 
the  blood  of  the  Lamb,  we  are  called,  bound,  and 
privileged  to  live  from  day  to  da}^  in  the  midst  of 
the  scenes  and  circumstances  through  which  we  are 
journeying  home  to  our  eternal  rest  in  the  heavens. 
To  speak  of  communion  and  worship  while  living  in 
known  sin  is  the  melancholy  proof  that  we  know 
nothing  of  either  the  one  or  the  other.  In  order  to 
enjoy  communion  with  God  or  the  communion  of 
saints,  and  in  order  to  worship  God  in  spirit  and  in 
truth,  we  must  be  living  a  life  of  personal  holiness, 
a  life  of  separation  from  all  known  evil.  To  take 
our  place  in  the  assembly  of  God's  people,  and 
appear  to  take  part  in  the  holy  fellowship  and  wor- 
ship pertaining  thereto,  while  living  in  secret  sin,  or 
allowing  evil  in  others,  is  to  defile  the  assembly, 
grieve  the  Holy  Ghost,  sin  against  Christ,  and  bring 
down  upon  us  the  judgment  of  God,  who  is  noiv 
judging  His  house  and  chastening  His  children  in 
order  that  they  may  not  ultimately  be  condemned 
with  the  world. 

All  this  is  most  solemn,  and  calls  for  the  earnest 
attention  of  all  who  really  desire  to  walk  with  God 
and  serve  Him  with  reverence  and  godl}^  fear.  It  is 
one  thing  to  have  the  doctrine  of  the  type  in  the 
region  of  our  understanding,  and  another  thing 
altogether  to  have  its  great  moral  lesson  engraved 
on  the  heart  and  worked  out  in  the  life.  May  all 
who  profess  to  have  the  blood  of  the  Lamb  sprinkled 
on  their  conscience  seek  to  keep  the  feast  of  un- 
leavened bread.     "Know  ye  not  that  a  little  leaven 


CHAPTKR    XVI.  225 

leaveneth  the  whole  lump  ?  Purge  out  therefore  the 
old  leaven,  that  ye  ma}'  be  a  new  lump,  as  ye  are 
unleavened.  For  even  Christ  our  passover  is  sacri- 
ficed for  us  ;  therefore  let  us  keep  the  feast,  not  with 
old  leaven,  neither  with  the  leaven  of  malice  and 
wickedness,  but  with  the  unleavened  bread  of  sin- 
cerity and  truth."  (1  Cor.  v.  6-8.) 

But  what  are  we  to  understand  by  "the  bread  of 
affliction"?  Should  we  not  rather  look  for  joy, 
praise,  and  triumph  in  connection  with  a  feast  in 
memory  of  deliverance  from  Egyptian  bondage  and 
misery?  No  doubt  there  is  very  deep  and  real  jo}', 
thankfulness,  and  praise  in  realizing  the  blessed 
truth  of  our  full  deliverance  from  our  former  condi- 
tion, with  all  its  accompaniments  and  all  its  conse- 
quences ;  but  it  is  very  plain  that  these  were  not 
the  prominent  features  of  the  paschal  feast — indeed, 
they  are  not  even  named.  We  have  "the  bread  of 
affliction,"  but  not  a  word  about  joy,  praise,  or 
triumph. 

Now,  why  is  this?  what  great  moral  lesson  is 
conveyed  to  our  hearts  by  the  bread  of  affliction? 
We  believe  it  sets  before  us  those  deep  exercises  of 
heart  which  the  Holy  Ghost  produces  by  bringing 
powerfully  before  us  what  it  cost  our  adorable  Lord 
and  Saviour  to  deliver  us  from  our  sins  and  from  the 
judgment  which  those  sins  deserved.  Those  exer- 
cises are  also  typified  by  the  "bitter  herbs"  of 
Exodus  xii,  and  they  are  illustrated  again  and  again 
in  the  history  of  God's  people  of  old,  who  were  led, 
under  the  powerful  action  of  the  Word  and  Spirit  of 


226  DEUTEIIONO-^IY. 

God,  to  chasten  themselves  and  "afflict  their  souls" 
in  the  divine  presence. 

And  be  it  remembered  that  there  is  not  a  tinge  of 
the  legal  element  or  of  unbelief  in  these  holy  ex- 
ercises— far  from  it.  When  an  Israelite  partook  of 
the  bread  of  affliction,  with  the  roasted  flesh  of  the 
passover,  did  it  express  a  doubt  or  a  fear  as  to  his 
full  deliverance ?  Impossible!  How  could  it?  He 
was  in  the  land ;  he  was  gathered  to  God's  own 
centre — His  own  very  presence.  How  could  he, 
then,  doubt  his  full  and  final  deliverance  from  the 
land  of  Eg3'pt?     The  thought  is  simply  absurd. 

But  although  he  had  no  doubts  or  fears  as  to  his 
deliverance,  yet  had  he  to  eat  the  bread  of  affliction  ; 
it  was  an  essential  element  in  his  paschal  feast,  "For 
thou  camest  forth  out  of  the  land  of  Egypt  in  haste^ 
that  thou  mayest  remember  the  day  when  thou 
camest  forth  out  of  the  land  of  Eg3^pt  all  the  days 
of  thy  life." 

This  was  very  deep  and  real  work.  They  were 
never  to  forget  their  exodus  out  of  Egypt,  but  to 
keep  up  the  remembrance  of  it,  in  the  promised  land, 
throughout  all  generations.  They  were  to  commem- 
orate their  deliverance  by  a  feast  emblematical  of 
those  holy  exercises  w^iich  ever  characterize  true, 
practical.  Christian  piety. 

We  would  very  earnestly  commend  to  the  serious 
attention  of  the  Christian  reader  the  whole  line  of 
truth  indicated  b}^  "the  bread  of  affliction."  We 
believe  it  is  much  needed  by  those  who  profess  great 
familiarity  with  what    are    called    the    doctrines  of 


CHAPTER    XVI.  227 

grace.  Tlicrc  is  veiy  great  danger,  especially  to 
young  professors,  while  seeking  to  avoid  legality 
and  bondage,  of  running  into  the  opposite  extreme 
of  levity — a  most  terrible  snare.  Aged  and  experi- 
enced Christians  are  not  so  liable  to  fall  into  this 
sad  evil ;  it  is  the  3oung  amongst  us  who  so  need  to 
be  most  solemnly  warned  against  it.  They  hear,  it 
ma}'  be,  a  great  deal  about  salvation  by  grace,  just- 
ification by  faith,  deliverance  from  the  law,  and  all 
the  peculiar  privileges  of  the  Christian  position. 

Now,  we  need  hardly  say  that  all  these  are  of 
cardinal  importance ;  and  it  would  be  utterly  im- 
possible for  any  one  to  hear  too  much  about  them. 
Would  they  were  more  spoken  about,  written  about, 
and  preached  about!  Thousands  of  the  Lord's  be- 
loved people  spend  all  their  days  in  darkness,  doubt, 
and  legal  bondage,  through  ignorance  of  those  great 
foundation-truths. 

But  w^hile  all  this  is  perfectly  true,  there  are,  on 
the  other  hand,  many — alas  !  too  many — who  have  a 
merely  intellectual  familiarity  with  the  principles  of 
grace,  but  (if  we  are  to  judge  from  their  habits  and 
manners,  their  style  and  deportment — the  only  way 
we  have  of  judging)  who  know  but  little  of  the 
sanctifying  power  of  those  great  principles — their 
power  in  the  heart  and  in  the  life. 

Now,  to  speak  according  to  the  teaching  of  the 
paschal  feast,  it  would  not  have  been  according  to 
the  mind  of  God  for  any  one  to  attempt  to  keep  that 
feast  without  the  unleavened  bread,  even  the  bread 
of  affliction.       Such  a  thinoj  would  not  have  been 


228  DEUTERONOMY. 

tolerated  in  Israel  of  old.  It  was  an  absolute  1}^ 
essential  ingredient.  And  so,  we  may  rest  assured, 
it  is  an  integral  part  of  that  feast  which  we,  as 
Christians,  are  exhorted  to  keep,  to  cultivate  per- 
sonal holiness  and  that  condition  of  soul  which  is  so 
aptly  expressed  by  the  "bitter  herbs"  of  Exodus 
xii.  or  the  Deuteronomic  ingredient — "the  bread  of 
affliction,"  which  latter  would  seem  to  be  the  per- 
manent figure  for  the  land. 

In  a  word,  then,  we  believe  there  is  a  deep  and 
urgent  need  amongst  us  of  those  spiritual  feelings 
and  affections,  those  profound  exercises  of  soul,  which 
the  Hol}^  Ghost  would  produce  by  unfolding  to  our 
hearts  the  sufferings  of  Christ — what  it  cost  Him  to 
put  our  sins  awa}- — what  He  endured  for  us  when 
passing  under  the  billows  and  waves  of  God's  right- 
eous wrath  against  our  sins.  We  are  sadly  lacking 
— if  one  may  be  permitted  to  speak  for  others — in 
that  deep  contrition  of  heart  which  flows  from  spir- 
itual occupation  with  the  sufferings  and  death  of 
our  precious  Saviour.  It  is  one  thing  to  have  the 
blood  of  Christ  sprinkled  on  the  conscience,  and 
another  thing  to  have  the  death  of  Christ  brought 
home,  in  a  spiritual  waj',  to  the  heart,  and  the  cross 
of  Christ  applied,  in  a  practical  way,  to  our  whole 
course  and  character. 

How  is  it  that  we  can  so  lightly  commit  sin,  in 
thought,  word,  and  deed?  how  is  it  that  there  is  so 
much  levit}',  so  much  unsubduedness,  so  much  self- 
indulgence,  so  much  carnal  ease,  so  much  that  is 
merely  frothy  and  superficial?   Is  it  not  because  that 


ciiATTKR  xvr.  229 

ingredient  t3'pified  b}'  "the  bread  of  affliction"  is 
lacking  in  our  feast?  We  cannot  doubt  it.  We  fear 
there  is  a  \evy  deplorable  lack  of  depth  and  serious- 
ness in  our  Christianit}*.  There  is  too  much  flippant 
discussion  of  the  profound  m3'steries  of  the  Christian 
faith,  too  much  head-knowledge  without  the  inward 
power. 

All  this  demands  the  serious  attention  of  the 
reiider.  We  cannot  shake  off  the  impression  that 
not  a  little  of  this  melancholy-  condition  of  things 
is  but  too  justly  traceable  to  a  certain  style  of 
preaching  the  gospel,  adopted,  no  doubt,  with  the 
very  best  intentions,  but  none  the  less  pernicious  in 
its  moral  effects.  It  is  all  right  to  preach  a  simple 
gospel.  It  cannot,  by  any  possibility,  be  put  more 
simpl}^  than  God  the  H0I3'  Ghost  has  given  it  to  us 
in  Scripture. 

All  this  is  fully  admitted  ;  but,  at  the  same  time, 
we  are  persuaded  there  is  a  ver^^  serious  defect  in  the 
preaching  of  which  we  speak.  There  is  a  want  of 
spiritual  depth,  a  lack  of  holy  seriousness.  In  the 
effort  to  counteract  legalit}',  there  is  that  which  tends 
to  levit}'.  Now,  while  legality  is  a  great  evil,  levity 
is  much  greater.  We  must  guard  against  both.  We 
believe  grace  is  the  reraed}'  for  the  former,  truth  for 
the  latter ;  but  spiritual  wisdom  is  needed  to  enable 
us  rightly  to  adjust  and  apply  these  two.  If  we  find 
a  soul  deeply  exercised  under  the  powerful  action  of 
truth,  thoroughl}''  plowed  up  by  the  mighty  ministry 
of  the  H0I3'  Ghost,  we  should  pour  in  the  deep  con- 
solation of  the  pure  and  precious  grace  of  God,  as 


230  DEUTEKOXOMY. 

set  forth  in  the  divinely  efficacious  sacrifice  of  Christ. 
This  is  the  divine  remedy  for  a  broken  lieart,  a  con- 
trite spirit,  a  convicted  conscience.  When  the  deep 
furrow  has  been  made  by  the  spiritual  plowshare, 
we  have  only  to  cast  in  the  incorruptible  seed  of  the 
gospel  of  God,  in  the  assurance  that  it  will  take 
root,  and  bring  forth  fruit  in  due  season. 

But,  on  the  other  hand,  if  we  find  a  person  going 
on  in  a  light,  air}^  unbroken  condition,  using  very 
high-flown  language  about  grace,  talking  loudly 
against  legality,  and  seeking,  in  a  merely  human 
way,  to  set  forth  an  easy  way  of  being  saved,  we 
consider  this  to  be  a  case  calling  for  a  very  solemn 
application  of  truth  to  the  heart  and  conscience. 

Now,  we  greatl}^  fear  there  is  a  vast  amount  of  this 
last  named  element  abroad  in  the  professing  church. 
To  speak  according  to  the  language  of  our  type, 
there  is  a  tendency  to  separate  the  passover  from  the 
feast  of  unleavened  bread — to  rest  in  the  fact  of 
being  delivered  from  judgment  and  forget  the  roasted 
lamb,  the  bread  of  holiness^  and  the  bread  of  afflic- 
tion. In  realit}',  they  never  can  be  separated,  inas- 
much as  God  has  bound  them  together ;  and  hence 
we  do  not  believe  that  any  soul  can  be  really  in  the 
enjo3'ment  of  the  precious  truth  that  "Christ  our 
passover  is  sacrificed  for  us,"  who  is  not  seeking  to 
"keep  the  feast."  When  the  Holy  Spirit  unfolds  to 
our  hearts  something  of  the  deep  blessedness,  pre- 
ciousness,  and  efficacy  of  the  death  of  our  Lord 
Jesus  Christ,  He  leads  us  to  meditate  upon  the  soul- 
subduing  mystery  of  His  sufferings — to  ponder  ia 


CHAPTER    XVI.  231 

our  hearts  all  that  He  passed  through  for  us,  all  that 
it  cost  Him  to  save  us  from  the  eternal  consequences 
of  that  which  we,  alas !  so  often  lightly  commit. 

Now,  this  is  ver}^  deep  and  holy  work,  and  leads 
the  soul  into  those  exercises  which  correspond  with 
*'the  bread  of  affliction"  in  the  feast  of  unleavened 
bread.  There  is  a  wide  dilfcrence  between  the 
feelings  produced  b}'  dwelling  upon  our  sins  and 
those  which  flow  from  dwelling  upon  the  sufferings 
of  Christ  to  put  those  sins  awa}'. 

True,  we  can  never  forget  our  sins,  never  forget 
the  hole  of  the  pit  from  whence  we  were  digged ; 
but  it  is  one  thing  to  dwell  upon  the  pit,  and  another 
and  a  deeper  thing  altogether  to  dwell  upon  the 
o-race  that  dio^o;ed  us  out  of  it,  and  wliat  it  cost  our 
precious  Saviour  to  do  it.  It  is  this  latter  we  so 
much  need  to  keep  continually  in  the  remembrance 
of  the  thoughts  of  our  hearts.  We  are  so  terribly 
volatile,  so  ready  to  forget. 

We  need  to  look  very  earnestl}-  to  God  to  enable 
us  to  enter  more  deeply  and  practically  into  the 
sufferings  of  Christ,  and  into  the  application  of  the 
cross  to  all  that  in  us  which  is  contrary  to  Him. 
This  will  impart  depth  of  tone,  tenderness  of  spirit, 
an  intense  breathing  after  holiness  of  heai't  and  life, 
practical  separation  from  the  world,  in  its  every 
phase,  ahoh'  subduedness,  jealous  watchfulness  over 
ourselves,  our  thoughts,  our  words,  our  ways,  our 
whole  deportment  in  daily  life.  In  a  word,  it  would 
lead  to  a  totally  different  type  of  Christianity  from 
what  we  see  around  us,  and  what,  alas !  we  exhibit 


232 


DEUTERONOMY. 


in  our  own  personal  histoiy.  May  the  Spirit  of  God 
graciously  unfold  to  our  hearts,  by  His  own  direct 
and  powerful  ministry,  more  and  more  of  what  is 
meant  by  "the  roasted  lamb,"  the  ^''unleavened 
bread,"  and  "the  bread  of  affliction.''* 

♦For  further  remarks  on  the  passover  and  the  feast  of  unleavened 
bread,  the  reader  is  referred  to  Exodus  xii.  and  Numbers  ix. 
Specially  in  the  latter — the  connection  between  the  passover  and 
the  Lord's  supper.  This  is  a  point  of  deepest  interest  and  immense 
practical  importance.  The  passover  looked  forward  to  the  death 
of  Christ;  the  Lord's  supper  looks  back  to  it.  What  the  former 
was  to  a  faithful  Israelite,  the  latter  is  to  the  Church.  If  this  were 
more  fully  seen,  it  would  greatly  tend  to  meet  the  prevailing  laxity, 
indifference,  and  ei-ror  as  to  the  table  and  supper  of  the  Lord. 

To  any  one  who  lives  habitually  in  the  holy  atmosphere  of  Scrip- 
ture, it  must  seem  strange  indeed  to  mark  the  confusion  of  thought 
and  the  diversity  of  practice  in  reference  to  a  subject  so  very  import- 
ant, and  one  so  simply  and  cleai-ly  presented  in  the  Word  of  God. 

It  can  hardly  be  called  in  question,  by  any  one  who  bows  to 
Scripture,  that  the  apostles  and  the  early  Church  assembled  on 
the  first  day  of  the  week  to  break  bread.  There  is  not  a  shadow  of 
warrant  in  the  Ne%v  Testament  for  onfining  that  most  precious 
ordinance  to  once  a  month,  once  a  quarter,  or  once  in  six  months. 
This  can  only  be  vieAved  a.",  a  human  interference  with  a  divine 
institution.  We  are  aware  that  much  is  sought  to  be  made  of  the 
words,  "As  oft  as  ye  do  it;"  but  Ave  do  not  see  how  any  argument 
based  on  this  clause  can  stand  for  a  moment  in  the  face  of  apostolic 
precedent  in  Acts  xx.  7.  The  first  day  of  the  week  is  unquestion- 
ably the  day  for  the  Church  to  celebrate  the  Lord's  supper. 

Does  the  Christian  reader  admit  this?  If  so,  does  he  act  upon  it? 
It  is  a  serious  thing  to  neglect  a  special  ordinance  of  Christ,  and 
one  appointed  by  Ilim  the  same  night  in  which  He  was  betrayed, 
under  circumstances  so  deeply  affecting.  Surely,  all  Mho  love  the 
Lord  Jesus  Christ  in  sincerity  would  desire  to  remember  Him  in 
this  special  way,  according  to  His  own  word— "This  do  in  remem- 
brance of  Me."  Can  we  understand  any  true  lover  of  Christ  living 
in  the  habitual  neglect  of  this  precious  memorial?  If  an  Israelite 
of  old  neglected  the  passover,  he  would  have  been  "  cut  off."  But 
this  was  law,  and  we  are  under  grace.  True ;  but  is  that  a  reason 
for  neglecting  our  Lord's  commandment  ? 

We  would  command  this  subject  to  the  reader's  careful  attention. 
There  is  much  more  involved  in  it  than  most  of  us  are  aware.    We 


CHAPTER    XVI.  233 

We  shall  now  briefly  consider  the  feast  of  Pente- 
cost, which  stands  next  in  order  to  the  j^assover. 
''Seven  weeks  shalt  thou  number  unto  thee  ;  begin 
to  n  amber  the  seven  weeks  from  such  time  as  thou 
beginnest  to  put  the  sickle  to  the  corn.  And  thou 
shalt  keep  the  feast  of  weeks  unto  the  Lord  thy 
God  with  a  tribute  of  a  free-will  offering  of  thine 
hand,  which  thou  shalt  give  unto  the  Lord  thy  God, 
according  as  the  Lord  thy  God  hath  blessed  thee ; 
and  thou  shalt  rejoice  before  the  Lord  thy  God, 
thou,  and  thy  son,  and  thy  daughter,  and  thy  man- 
servant, and  thy  maid-servant,  and  the  Levite  that 
is  within  thy  gates,  and  the  stranger,  and  the  father- 
less, and  the  widow,  that  are  among  j'ou,  in  the  i^lace 
which  the  Lord  thy  God  hath  chosen  to  place  His 
name  there.  And  thou  shalt  remember  that  thou 
wast  a  bondman  in  Egypt ;  and  thou  shalt  observe 
and  do  these  statutes."  (Ver.  9-12.) 

Here  we  have  the  well-known  and  beautiful  type 
of  the  day  of  Pentecost.  The  passover  sets  forth 
the  death  of  Christ ;  the  sheaf  of  first-fruits  is  the 

believe  the  entire  history  of  the  Lord's  supper  for  the  last  eighteen 
centuries  is  full  of  interest  and  instruction.  We  may  see  in  the 
■way  in  which  the  Lord's  table  has  been  treated  a  striking  moral 
index  of  the  Church's  real  condition.  In  pi-oportion  as  the  Church 
departed  from  Christ  and  His  Word  did  she  neglect  and  pervert 
the  precious  institution  of  the  Lord's  supper;  and  on  the  other 
hand,  just  as  the  Spirit  of  God  wrought,  at  any  time,  with  special 
power  in  the  Church,  the  Lord's  supper  has  found  its  true  place  in 
the  hearts  of  His  people. 

But  we  cannot  pursue  this  subject  further  in  a  foot-note ;  we  have 
ventured  to  suggest  it  to  the  reader,  and  we  trust  he  may  be  led  to 
follow  it  up  for  himself.  We  believe  he  will  find  it  a  most  profitable 
and  suggestive  study. 


234  DEUTERONOMY. 

striking  figure  of  a  risen  Christ ;  and  in  the  feast  of 
weeks,  we  have  prefigured  before  us  the  descent  of 
the  Hoh'  Ghost,  fift}^  da^'s  after  the  resurrection. 

We  speak,  of  course,  of  what  these  feasts  convey 
to  us,  according  to  tlie  mind  of  God,  irrespective 
altogether  of  the  question  of  Israel's  apprehension 
of  theii*  meaning.  It  is  our  privilege  to  look  at  all 
these  tj'pical  institutions  in  the  light  of  the  New 
Testament ;  and  when  we  so  view  them,  we  are  filled 
with  wonder  and  delight  at  the  divine  perfectness, 
beaut}',  and  order  of  all  those  marvelous  t3'pes. 

And  not  only  so,  but — what  is  of  immense  value 
to  us — we  see  how  the  scriptures  of  the  New  Testa- 
ment dovetailj  as  it  were,  into  those  of  the  Old  ;  we 
see  the  lovely  unity  of  the  divine  Volume,  and  how 
manifestly  it  is  one  Spirit  that  breathes  through  the 
whole,  from  beginning  to  end.  In  this  way  we  are 
inwardly  strengthened  in  our  apprehension  of  the 
precious  truth  of  the  divine  inspiration  of  the  holy 
Scriptures,  and  our  hearts  are  fortified  against  all  the 
blasphemous  attacks  of  infidel  writers.  Our  souls 
are  conducted  to  the  top  of  the  mountain  where  the 
moral  glories  of  the  Volume  shine  upon  us  in  all 
their  heavenly  lustre,  and  from  whence  we  can  look 
down  and  see  the  clouds  and  chilling  mists  of  infidel 
thought  rolling  beneath  us.  These  clouds  and  mists 
cannot  aflject  us,  inasmuch  as  they  are  far  awa}' 
below  the  level  on  which,  through  infinite  grace,  we 
stand.  Infidel  writers  know  absolutely  nothing  of 
the  moial  glories  of  Scripture ;  but  one  thing  is 
awfully  certain,  namely,  that  one  moment  in  eternity 


ciiArTEu  XVI.  235 

will  completely  revolutionize  the  thoughts  of  all  the 
infidels  and  atheists  that  have  ever  raved  or  written 
against  the  Bible  and  its  Author. 

Now,  in  looking  at  the  deeply  interesting  feast  of 
weeks,  or  Pentecost,  we  are  at  once  struck  with  the 
difference  between  it  and  the  feast  of  unleavened 
bread.  In  the  first  i)lace,  we  read  of  "  a  free-will 
offering."  Here  we  have  a  figure  of  the  Church, 
formed  b}^  the  Holy  Ghost  and  presented  to  God  as 
*'a  kind  of  first-fruits  of  His  creatures." 

We  have  dwelt  upon  this  feature  of  the  type  in 
the  *' Notes  on  Leviticus,"  chapter  xxiii,  and  shall 
not  therefore  enter  upon  it  here,  but  confine  our- 
selves to  what  is  purely  Deuteronomic.  The  people 
were  to  present  a  tribute  of  a  free-will  offering  of 
their  hand,  according  as  the  Lord  their  God  had 
blessed  them.  There  was  nothing  like  this  at  the 
passover,  because  that  sets  forth  Christ  offering 
Himself  for  us,  as  a  sacrifice,  and  not  our  offering 
any  thing.  We  remember  our  deliverance  from  sin 
and  Satan,  and  what  that  deliverance  cost;  we 
meditate  upon  the  deep  and  varied  sufferings  of  our 
precious  Saviour  as  prefigured  by  the  roasted  lamb  ; 
we  remember  that  it  was  our  sins  that  were  laid 
upon  Him.  He  was  bruised  for  our  iniquities — • 
judged  in  our  stead,  and  this  leads  to  deep  and 
hearty  contrition,  or,  what  we  may  call  true  Chris- 
tian repentance.  For  we  must  never  forget  that 
repentance  is  not  a  mere  transient  emotion  of  a 
sinner  when  his  eyes  are  first  opened,  but  an  abid- 
ing moral  condition  of  the  Christian,  in  view  of  the 
IG 


236  DEUTERONOMY. 

cross  and  passion  of  our  Lord  Jesus  Christ.  If  this 
were  better  understood  and  more  fully  entered  into, 
it  would  impart  a  depth  and  solidity  to  the  Christian 
life  and  character  in  which  the  great  majority  of  us 
are  lamentably  deficient. 

But  in  the  feast  of  Pentecost,  we  have  before  us 
the  power  of  the  Holy  Ghost,  and  the  varied  effects 
of  His  blessed  presence  in  us  and  with  us.  He  en- 
ables us  to  present  our  bodies  and  all  that  we  have 
as  a  free-will  offering  unto  our  God,  according  as 
He  hath  blessed  us.  This,  we  need  hardly  sa}-,  can 
only  be  done  by  the  power  of  the  Holy  Ghost ;  and 
hence  the  striking  t^pe  of  it  is  presented,  not  in  the 
passover,  which  prefigures  the  death  of  Christ ;  not 
in  the  feast  of  unleavened  bread,  which  sets  forth 
the  moral  effect  of  that  death  upon  us,  in  repent- 
ance, self-judgment,  and  practical  holiness;  but  in 
Pentecost,  which  is  the  acknowledged  type  of  the 
precious  gift  of  the  Holy  Ghost. 

Now,  it  is  the  Spirit  who  enables  us  to  enter  into 
the  claims  of  God  upon  us — claims  which  are  to  be 
measured  only  by  the  extent  of  the  divine  blessing. 
He  gives  us  to  see  and  understand  that  all  we  are 
and  all  we  have  belong  to  God.  He  gives  us  to 
delight  in  consecrating  ourselves — spirit,  soul,  and 
body — to  God.  It  is  truly  "a  free-will  offering.'* 
It  is  not  of  constraint,  but  willingly.  There  is  not 
an  atom  of  bondage,  for  "where  the  Spirit  of  the 
Lord  is,  there  is  liberty." 

In  short,  we  have  here  the  lovely  spirit  and  moral 
character  of  the  entire  Christian  life  and  service.    A 


CHAPTER    XVI.  237 

soul  under  law  cannot  understand  the  force  and 
beauty  of  this.  Souls  under  the  law  never  received 
the  Spirit.  The  two  things  are  wholly  incompatible. 
Thus  the  apostle  saj's  to  the  poor  misguided  assem- 
blies of  Galatia,  "This  only  would  I  learn  of  3'ou, 
Received  ye  the  Spirit  by  works  of  law,  or  by  the 
hearing  of  faith  ?  .  .  .  He  therefore  that  minister- 
eth  to  you  the  Spirit,  and  worketh  miracles  among 
you,  doeth  He  it  by  works  of  law,  or  by  the  hearing 
of  faith?"  The  precious  gift  of  the  Spirit  is  con- 
sequent upon  the  death,  resurrection,  ascension,  and 
glorification  of  our  adorable  Lord  and  Saviour  Jesus 
Christ,  and  consequently  can  have  nothing  whatever 
to  do  with  "works  of  law"  in  any  shape  or  form. 
The  presence  of  the  Holy  Ghost  on  earth.  His 
dwelling  with  and  in  all  true  believers,  is  a  grand 
characteristic  truth  of  Christianit}^  It  was  not, 
and  could  not  be,  known  in  Old-Testament  times. 
It  was  not  even  known  by  the  disciples  in  our  Lord's 
lifetime.  He  Himself  said  to  them,  on  the  eve  of 
His  departure,  "Nevertheless,  I  tell  you  the  truth; 
it  is  expedient  [or  profitable — dvjiKpepei'}  for  3'ou 
that  I  go  away;  for  if  I  go  not  away,  the  Comforter 
will  not  come  unto  you  ;  but  if  I  depart,  I  will  send 
Him  unto  you."  (John  xvi.  7.) 

This  proves,  in  the  most  conclusive  manner,  that 
even  the  very  men  who  enjoyed  the  high  and  pre- 
cious privilege  of  personal  companionship  with  the 
Lord  Himself  were  to  be  put  in  an  advanced  position 
by  His  going  away  and  the  coming  of  the  Comforter. 
Again,  we  read,   "If  ye  love  Me,  keep  My  com- 


238     .  DEUTEKONOMY. 

mandments ;  and  I  will  pray  the  Father,  and  He 
shall  give  3'ou  another  Comforter,  that  He  may  abide 
with  3'0ii  forever ;  even  the  Spirit  of  truth ;  whom 
the  world  cannot  receive,  because  it  seeth  Him  not, 
neither  knoweth  Him  ;  but  ye  know  Him,  for  He 
dwelleth  with  you  and  shall  be  in  you." 

We  cannot,  however,  attempt  to  go  elaborately 
into  this  immense  subject  here  ;  our  space  does  not 
admit  of  it,  much  as  we  should  delight  in  it.  We 
must  confine  ourselves  to  one  or  two  points  sug- 
gested by  the  feast  of  weeks,  as  presented  in  our 
chapter. 

We  have  referred  to  the  very  interesting  fact  that 
the  Spirit  of  God  is  the  living  spring  and  power  of 
the  life  of  personal  devotedness  and  consecration 
beautifully  prefigured  by  "the  tribute  of  a  free-will 
offering."  The  sacrifice  of  Christ  is  the  ground, 
the  presence  of  the  H0I3'  Ghost  is  the  power,  of  the 
Christian's  dedication  of  himself — spirit,  soul,  and 
body — to  God.  "I  beseech  you  therefore,  brethren, 
by  the  mercies  of  God,  that  ye  present  your  bodies 
a  living  sacrifice,  holy,  acceptable  unto  God,  which 
is  your  reasonable  service."  (Rom.  xii.  1.) 

But  there  is  another  point  of  deepest  interest 
presented  in  verse  11  of  our  chapter, — "And  thou 
shalt  rejoice  before  the  Lord  thy  God."  We  have 
no  such  word  in  the  paschal  feast,  or  in  the  feast  of 
unleavened  bread.  It  would  not  be  in  moral  keeping 
with  either  of  these  solemnities.  True  it  is,  the 
passover  lies  at  the  very  foundation  of  all  the  joy  we 
can  or  ever  shall  realize  here  or  hereafter;  but  we 


CHAPTER    XVI.  239 

must  ever  think  of  the  death  of  Clirist,  His  suffer- 
ings, His  sorrows — all  that  He  passed  through  when 
the  waves  and  billows  of  God's  righteous  wrath 
passed  over  His  soul.  It  is  upon  these  profound 
mysteries  that  our  hearts  are,  or  ought  to  be,  mainly 
fixed  when  we  surround  the  Lord's  table  and  keep 
that  feast  by  which  we  show  the  Lord's  death  until 
He  come. 

Now,  it  is  plain  to  the  spiritual  and  thoughtful 
reader  that  the  feelings  proper  to  such  a  holy  and 
solemn  institution  are  not  of  a  jubilant  character. 
We  certainly  can  and  do  rejoice  that  the  sorrows 
and  sufferings  of  our  blessed  Lord  arc  over,  and 
over  forever — that  those  terrible  hours  are  passed, 
never  to  return  ;  but  what  we  recall  in  the  feast  is 
not  simply  their  being  over,  but  their  being  gone 
through,  and  that  for  us.  "Ye  do  show  the  Lord's 
death  ; "  and  we  know  that  whatever  may  accrue  to 
us  from  that  precious  death,  j^et  when  we  are  called 
to  meditate  upon  it,  our  joy  is  chastened  by  those 
profound  exercises  of  soul  which  the  Holy  Spirit 
produces  by  unfolding  to  us  the  sorrows,  the  suffer- 
ings, the  cross,  and  passion  of  our  blessed  Saviour. 
Our  Lord's  words  are,  "This  do  in  remembrance 
of  Me;''  but  what  we  especiall}^  remember  in  the 
supper  is,  Christ  suffering  and  dying  for  us ;  what 
we  shoiv^  is  His  death ;  and  wiih  these  solemn  reali- 
ties before  our  souls,  in  the  i)ower  of  the  Holy 
Ghost,  there  will,  there  must  be,  holy  subduedness 
and  seriousness. 

We  speak,  of  course,  of  what  becomes  the  imme- 


240  DEUTERONOMY. 

diate  occasion  of  the  celebration  of  the  supper — the 
suited  feelings  and  affections  of  such  a  moment. 
But  these  must  be  produced  by  the  powerful  minis- 
try of  the  Holy  Ghost,  It  can  be  of  no  possible 
use  to  seek,  by  any  pious  efforts  of  our  own,  to 
work  ourselves  up  to  a  suitable  state  of  mind.  This 
would  be  ascending  by  steps  to  the  altar,  a  thing 
most  offensive  to  God.  It  is  only  by  the  Holj^ 
Spirit's  ministry  that  we  can  worthily  celebrate  the 
holy  supper  of  the  Lord.  He  alone  can  enable  us 
to  put  away  all  levit}',  all  formality,  all  mere  routine, 
all  wandering  thoughts,  and  to  discern  the  body  and 
blood  of  the  Lord  in  those  memorials  which,  by  His 
own  appointment,  are  laid  on  His  table. 

But  in  the  feast  of  Pentecost,  rejoicing  was  a 
prominent  feature.  We  hear  nothing  of  "bitter 
herbs"  or  "bread  of  affliction"  on  this  occasion, 
because  it  is  the  t3'pe  of  the  coming  of  the  other 
Comforter — the  descent  of  the  Holy  Ghost,  pro- 
ceeding from  the  Father,  and  sent  down  by  the 
risen,  ascended,  and  glorified  Head  in  the  heavens, 
to  fill  the  hearts  of  His  people  with  praise,  thanks- 
giving, and  triumphant  joy — j-ea,  to  lead  them  into 
full  and  blessed  fellowship  with  their  glorified  Head, 
in  His  triumph  over  sin,  death,  hell,  Satan,  and  all 
the  powers  of  darkness.  The  Spirit's  presence  is 
connected  with  libert}-,  light,  power,  and  joy.  Thus 
we  read,  "Tlie  disciples  were  filled  with  joy  and 
with  the  Holy  Ghost."  Doubts,  fears,  and  legal 
bondage  flee  away  before  the  precious  ministry  of 
the  Holy  Ghost. 


(JHAPTKU    XVI.  241 

But  we  must  distinguish  between  His  work  and  His 
indwelling — His  quickening  and  His  sealing.  Tlie 
very  first  dawn  of  conviction  in  the  soul  is  the  fruit 
of  the  Spirit's  work.  It  is  His  blessed  operation  that 
leads  to  all  true  repentance,  and  this  is  not  joyful 
work.  It  is  very  good,  very  needful,  absolutely 
essential ;  but  it  is  not  joy — na}',  it  is  deep  sorrow. 
But  when,  through  grace,  we  are  enabled  to  believe 
in  a  risen  and  glorified  Saviour,  then  the  Holy  Ghost 
conies  and  takes  up  His  abode  in  us,  as  the  seal  of 
our  acceptance  and  the  earnest  of  our  inheritance. 

Now,  this  fills  us  with  jo}^  unspeakable  and  full  of 
glor\' ;  and  being  thus  filled  ourselves,  we  become 
channels  of  blessing  to  others.  "He  that  believeth 
on  Me,  as  the  Scripture  hath  said,  out  of  his  belly 
shall  flow  rivers  of  living  water.  But  this  spake  He 
of  the  Spirit,  which  they  that  believe  on  Him  should 
receive ;  for  the  Holy  Ghost  was  not  yet,  because 
that  Jesus  was  not  3'et  glorified."  The  Spirit  is  the 
spring  of  power  and  joy  in  the  heart  of  the  believer. 
He  fits,  fills,  and  uses  us  as  His  vessels  in  minister- 
ing to  poor  thirst}',  needy  souls  around  us.  He  links 
us  with  the  Man  in  the  glor}-,  maintains  us  in  living 
communion  with  Him,  and  enables  us  to  be,  in  our 
feeble  measure,  the  expression  of  what  He  is.  Every 
movement  of  the  Christian  should  be  redolent  with 
the  fragrance  of  Christ.  For  one  who  professes  to 
be  a  Christian  to  exhibit  unholy  tempers,  selfish 
ways,  a  grasping,  covetous,  worldly  spirit,  envy 
and  jealous}',  pride  and  ambition,  is  to  belie  his 
profession,  dishonor  the  holy  name  of  Christ,  and 


242  DEUTERONOMY. 

bring  reproach  upon  that  glorious  Christianity  wliich 
he  professes,  and  of  which  we  have  the  lovel}^  type 
in  the  feast  of  weeks — a  feast  pre-eminently  char- 
acterized by  a  joy  which  had  its  source  in  the  good- 
ness of  God,  and  which  flowed  out  far  and  wide, 
and  embraced  in  its  hallowed  circle  every  object  of 
need.  "Thou  shalt  rejoice  before  the  Lord  thy  God, 
thou,  and  thy  son,  and  thy  daughter,  and  thy  man- 
servant, and  thy  maid-servant,  and  the  Levite  that  is 
within  thy  gates,  and  the  stranger^  and  the  fatherless^ 
and  the  ividoic,  that  are  among  j'ou." 

How  lovely !  how  perfectly  beautiful !  Oh  that 
its  antitype  were  more  faithfully  exhibited  amongst 
us !  Where  are  those  streams  of  refreshing  which 
ought  to  flow  from  the  Church  of  God  ?  where  those 
unblotted  epistles  of  Christ  known  and  read  of  all 
men?  where  can  we  see  a  practical  exhibition  of 
Christ  in  the  ways  of  His  people — something  to 
which  w^e  could  point  and  say.  There  is  true  Chris- 
tianity? Oh,  may  the  Spirit  of  God  stir  up  our 
hearts  to  a  more  intense  desire  after  conformity  to 
the  image  of  Christ,  in  all  things !  May  He  clothe 
with  His  own  mighty  power  the  Word  of  God,  which 
we  have  in  our  hands  and  in  our  homes,  that  it  may 
speak  to  our  hearts  and  consciences,  and  lead  us  to 
judge  ourselves,  our  ways,  and  our  associations  by 
its  heavenly  light,  so  that  there  may  be  a  thoroughly 
devoted  band  of  witnesses  gathered  out  to  His  name, 
to  wait  for  His  appearing.  Will  the  reader  join  us 
in  asking  for  this  ? 

We  shall  now  turn  for  a  moment  to  the   lovely 


CHAPTER    XVI.  243 

institution  of  tlie  feast  of  tabernacles,  which  gives 
such  remarkable  completeness  to  the  range  of  truth 
presented  in  our  chapter. 

"Thou  shalt  observe  the  feast  of  tabernacles 
seven  da3-s,  after  that  thou  hast  gathered  in  thy  corn 
and  thy  wine ;  and  thou  shalt  rejoice  in  thy  feast, 
thou,  and  thy  son,  and  thy  daughter,  and  thy  man- 
servant, and  thy  maid-servant,  and  the  Levite,  the 
stranger,  and  the  fatherless,  and  the  widow,  that 
are  within  thy  gates.  Seven  days  shalt  thou  keep  a 
solemn  feast  unto  the  Lord  thy  God  in  the  place 
ivhich  the  Lord  shall  choose  ;  because  the  Lord  thy 
God  shall  bless  thee  in  all  thine  increase,  and  in  all 
the  works  of  thine  hands,  therefore  thou  shalt  surely 
rejoice.  Three  times  in  a  year  shall  all  th}'  males  ap- 
pear before  the  Lord  thy  God  in  the  place  luhich  He 
shall  choose;  in  the  feast  of  unleavened  bread,  and 
in  the  feast  of  weeks,  and  in  the  feast  of  taberna- 
cles ;  and  they  shall  not  appear  before  the  Lord 
empty ;  every  man  shall  give  as  he  is  able,  accord- 
ing to  the  blessing  of  the  Lord  thy  God  which  He 
hath  given  thee."  (Ver.  13-17.) 

Here,  then,  we  have  the  striking  and  beautiful  type 
of  Israel's  future.  The  feast  of  tabernacles  has  not 
yet  had  its  antitype.  The  passover  and  Pentecost 
have  had  their  fulfillment  in  the  precious  death  of 
Christ  and  the  descent  of  the  Holy  Ghost,  but  the 
third  great  solemnity  points  forward  to  the  times  of 
the  restitution  of  all  things,  which  God  has  spoken 
of  by  the  mouth  of  all  His  holy  prophets  which 
have  been  since  the  world  began. 


244  DEUTERONOMY. 

And  let  the  reader  note  particularly  the  time  of 
the  celebration  of  this  feast.  It  was  to  be  "after 
thou  hast  gathered  in  thy  corn  and  thy  wine;" 
in  other  words,  it  was  after  the  harvest  and  the 
vintage.  Now,  there  is  a  very  marked  distinction 
between  these  two  things.  The  one  speaks  of  grace, 
the  other  of  judgment.  At  the  end  of  the  age,  God 
will  gather  His  wheat  into  His  garner,  and  then  will 
come  the  treading  of  the  wine-press,  in  awful  judg- 
ment. 

We  have  in  the  fourteenth  chapter  of  the  book  of 
Revelation  a  very  solemn  passage  bearing  upon  the 
subject  now  before  us.  "And  I  looked,  and  behold 
a  white  cloud,  and  upon  the  cloud  one  sat  like  unto 
the  Son  of  Man,  having  on  his  head  a  golden  crown, 
and  in  his  hand  a  sharp  sickle.  And  another  angel 
came  out  of  the  temple,  crying  with  a  loud  voice  to 
him  that  sat  on  the  cloud,  'Thrust  in  thy  sickle,  and 
reap  ;  for  the  time  is  come  for  thee  to  reap  ;  for  the 
harvest  of  the  earth  is  ripe.'  And  he  that  sat  on  the 
cloud  thrust  in  his  sickle  on  the  earth,  and  the  earth 
was  reaped." 

Here  we  have  the  harvest;  and  then  "another 
angel  came  out  of  the  temple  which  is  in  heaven,  he 
also  having  a  sharp  sickle.  And  another  angel  came 
out  from  the  altar,  which  had  power  over  fire" — the 
emblem  of  judgment — "and  cried  with  a  loud  cry 
to  him  that  had  the  sharp  sickle,  saying,  'Thrust  in 
thy  sharp  sickle,  and  gather  the  clusters  of  the  vine 
of  the  earth,  for  her  grapes  are  fully  ripe.'  And 
the  angel  thrust  in  his  sickle  into  the  earth,  and 


CHAPTER    XVI.  245 

gathered  the  vine  of  the  earth,  and  cast  it  into  the 
great  wine-press  of  the  wrath  of  God.  And  the 
wine-press  was  trodden  without  the  cit}',  and  blood 
came  out  of  the  wine-press,  even  unto  the  horse- 
bridles,  by  the  space  of  a  thousand  and  six  hundred 
furlongs" — equal  to  the  whole  length  of  the  land 
of  Palestine ! 

Now,  these  apocalyptic  figures  set  before  us,  in 
their  own  characteristic  way,  scenes  which  must  be 
enacted  previous  to  the  celebration  of  the  feast  of 
tabernacles.  Christ  will  gather  His  wheat  into  His 
heavenly  garner,  and  after  that  He  will  come  in 
crushing  judgment  upon  Christendom.  Thus,  every 
section  of  the  volume  of  inspiration — Moses,  the 
Psalms,  the  Prophets,  the  Gospels  (or  the  acts  of 
Christ),  the  Acts  of  the  Holy  Ghost,  the  Epistles, 
and  Apocal3'pse — all  go  to  establish,  unanswerabl}', 
the  fact  that  the  world  will  not  be  converted  by  the 
gospel,  that  things  are  not  improving,  and  will  not 
improve,  but  grow  worse  and  worse.  That  glorious 
time  prefigured  by  the  feast  of  tabernacles  must  be 
preceeded  by  the  vintage,  the  treading  of  the  wine- 
press of  the  wrath  of  almighty  God. 

Why,  then,  we  may  well  ask,  in  the  face  of  such 
an  overwhelming  body  of  divine  evidence,  furnished 
b}'  every  section  of  the  inspired  canon,  will  men 
persist  in  cherishing  the  delusive  hope  of  a  world 
converted  by  the  gospel?  What  mean  "gathered 
wheat  and  a  trodden  wine-press"?  Assuredly,  they 
do  not  and  cannot  mean  a  converted  world. 

We  shall  perhaps  be  told   that  we  cannot  build 


246  DEUTERONOMY. 

any  thing  upon  Mosaic  tjpes  and  apocal^'ptic  S3^m- 
bols.  Perhaps  not,  if  we  had  but  types  and  sym- 
bols ;  but  when  the  accumulated  rays  of  Inspiration's 
heavenly  lamp  converge  upon  these  tj^pes  and  sym- 
bols and  unfold  their  deep  meaning  to  our  souls,  we 
find  them  in  perfect  harmony  with  the  voices  of 
prophets  and  apostles,  and  the  living  teachings  of 
our  Lord  Himself.  In  a  word,  all  speak  the  same 
language,  all  teach  the  same  lesson,  all  bear  the 
same  unequivocal  testimony  to  the  solemn  truth  that 
at  the  end  of  this  age,  instead  of  a  converted  world, 
prepared  for  a  spiritual  millennium,  there  will  be  a 
vine  covered  and  borne  down  with  terrible  clusters, 
full3^  ripe  for  the  wine-press  of  the  wrath  of  almighty 
God. 

Oh,  may  the  men  and  women  of  Christendom,  and 
the  teachers  thereof,  apply  their  hearts  to  these 
solemn  realities  !  May  these  things  sink  down  into 
their  ears,  and  into  the  very  depths  of  their  souls, 
so  that  they  may  fling  to  the  winds  their  fondly 
cherished  delusion,  and  accept  instead  the  plainly 
revealed  and  clearly  established  truth  of  God! 

But  we  must  draw  this  section  to  a  close  ;  and  ere 
doing  so,  we  would  remind  the  Christian  reader  that 
we  are  called  to  exhibit  in  our  daily  life  the  blessed 
influence  of  all  those  great  truths  presented  to  us  in 
the  three  interesting  types  on  which  we  have  been 
meditating.  Christianity  is  characterized  by  those 
three  great  formative  facts — redemption,  the  pres- 
ence of  the  Holy  Ghost,  and  the  hope  of  glor}-.  The 
Christian  is  redeemed  b}'  the  precious  blood  of  Christ, 


CHAPTEll    XVI.  247 

sealed  by  the  Holy  Ghost,  and  he  is  looking  for  the 
Saviour. 

Yes,  beloved  reader,  these  are  solid  facts,  divine 
realities,  great  formative  truths.  They  are  not  mere 
principles  or  opinions,  but  they  are  designed  to  be  a 
living  power  in  our  souls,  and  to  shine  in  our  lives. 
See  how  thoroughly  practical  were  these  solemnities 
on  which  we  have  been  dwelling ;  mark  what  a  tide 
of  praise  and  thanksgiving  and  joy  and  blessing  and 
active  benevolence  flowed  from  the  assembl}^  of  Israel 
when  gathered  around  Jehovah  in  the  place  which 
He  had  chosen.  Praise  and  thanksgiving  ascended 
to  God,  and  the  blessed  streams  of  a  large-hearted 
benevolence  flowed  forth  to  every  object  of  need. 
''Three  times  in  a  year  shall  all  thy  males  appear 

before  the  Lord  thy  God And  they  shall  not 

appear  before  the  Lord  empty ;  every  man  shall  give 
as  he  is  able,  according  to  the  blessing  of  the  Lord  thy 
God  which  He  hath  given  thee." 

Lovely  words  !  They  were  not  to  come  emptj' 
into  the  Lord's  presence  ;  the}^  were  to  come  with  the 
heart  full  of  praise,  and  the  hands  full  of  the  fruits 
of  divine  goodness  to  gladden  the  hearts  of  the 
Lord's  workmen  and  the  Lord's  poor.  All  this  was 
perfectly  beautiful.  Jehovah  would  gather  His  peo- 
ple around  Himself,  to  fill  them  to  overflowing  with 
jo}'  and  i)raise,  and  to  make  them  His  channels  of 
blessing  to  others.  They  were  not  to  remain  under 
their  vine  and  under  their  fig-tree,  and  there  con- 
gratulate themselves  upon  the  rich  and  varied 
mercies  which  surrounded  them.     This  mi^ht  be  all 


248  DEUTERONOMY. 

right  and  good  in  its  place,  but  it  would  not  have 
full}'  met  the  mind  and  heart  of  God.  No ;  three 
times  in  the  year  the}'  had  to  arise  and  betake  them- 
selves to  the  divinely  appointed  meeting-place,  and 
there  raise  their  halleluiahs  to  the  Lord  their  God, 
and  there,  too,  to  minister  liberally  of  that  which 
He  had  bestowed  upon  them  to  every  form  of  human 
need.  God  would  confer  upon  His  people  the  rich 
privilege  of  rejoicing  the  heart  of  the  Levite,  the 
stranger,  the  widow,  and  the  fatherless.  This  is  the 
work  in  which  He  Himself  delights — blessed  forever 
be  His  name — and  He  would  share  His  delight  with 
His  people.  He  would  have  it  to  be  known,  seen, 
and  felt  that  the  place  where  He  met  His  people  was 
a  sphere  of  joy  and  praise,  and  a  centre  from 
whence  streams  of  blessing  were  to  flow  forth  in  all 
directions. 

Has  not  all  this  a  voice  and  a  lesson  for  the  Church 
of  God  ?  Does  it  not  speak  home  to  the  writer  and 
the  reader  of  these  lines  ?  Assuredly  it  does.  Ma}^ 
we  listen  to  it ;  may  it  tell  upon  our  hearts.  May 
the  marvelous  grace  of  God  so  act  upon  us  that  our 
hearts  may  be  full  of  praise  to  Him,  and  our  hands 
full  of  good  works.  If  the  mere  types  and  shadows 
of  our  blessings  were  connected  with  so  much 
thanksgiving  and  active  benevolence,  how  much 
more  powerful  should  be  the  effect  of  the  blessings 
themselves  ! 

But  ah!  the  question  is.  Are  we  realizing  the 
blessings  ?  are  we  making  our  own  of  them  ?  are  we 
grasping  them  in  the   power  of  an  artless  faith  ? 


CHAPTEU   XVI.  249 

Here  lies  the  secret  of  the  whole  matter.  Where  do 
we  find  professing  Christians  in  the  full  and  settled 
enjoyment  of  what  the  passover  prefigured,  namely, 
full  deliverance  from  judgment  and  this  present  evil 
world  ?  Where  do  we  find  them  in  the  full  and 
settled  enjoyment  of  their  Pentecost,  even  the  in- 
dwelling of  the  Holy  Ghost — the  seal,  the  earnest, 
the  unction,  and  the  witness  ?  Ask  the  vast  ma- 
jority of  professors  the  plain  question,  ''Have  you 
received  the  Holy  Ghost?"  and  see  what  answer 
you  will  get.  What  answer  can  the  reader  give  ? 
Can  he  sa}-,  Yes,  thank  God,  I  know  I  am  washed 
in  the  precious  blood  of  Christ,  and  sealed  with  the 
Holy  Ghost  ?  It  is  greatly  to  be  feared  that  com- 
paratively few  of  the  vast  multitudes  of  professors 
around  us  know  any  thing  of  these  precious  things, 
which  nevertheless  are  the  chartered  privileges  of 
the  very  simplest  member  of  the  body  of  Christ. 

So  also  as  to  the  feast  of  tabernacles,  how  few 
understand  its  meaning!  True,  it  has  not  yet  been 
fulfilled ;  but  the  Christian  is  called  to  live  in  the 
present  power  of  that  which  it  sets  forth.  "Faith  is 
the  substance  of  things  hoped  for,  the  evidence  of 
things  not  seen."  Our  life  is  to  be  governed  and 
our  character  formed  by  the  combined  influence  of 
the  "grace"  in  which  we  stand  and  the  "glory" 
for  which  we  wait. 

But  if  souls  are  not  established  in  grace — if  they 
do  not  even  know  that  their  sins  are  forgiven — if  they 
are  taught  that  it  is  presumption  to  be  sure  of  salva- 
tion, and    that  it  is  humility  and  piety  to   live  in 


250  DEUTERONOMY. 

perpetual  doubt  and  fear,  and  that  no  one  can  be 
sure  of  their  salvation  until  they  stand  before  the 
judgnient-seat  of  Christ,  how  can  they  possibly  take 
Christian  ground,  manifest  the  fruits  of  Christian 
life,  or  cherish  proper  Christian  hope?  If  an  Israel- 
ite of  old  was  in  doubt  as  to  whether  he  was  a  child 
of  Abraham,  a  member  of  the  congregation  of  the 
Lord,  and  in  the  land,  how  could  he  keep  the  feast 
of  unleavened  bread,  Pentecost,  or  tabernacles  ? 
There  would  have  been  no  sense,  meaning,  or  value 
in  such  a  thing;  indeed,  we  may  safely  affirm  that 
no  Israelite  would  have  thought  for  a  moment  of 
any  thing  so  utterly  absurd. 

How  is  it,  then,  that  professing  Christians — many 
of  them,  we  cannot  doubt,  real  children  of  God — 
never  seem  to  be  able  to  enter  upon  proper  Christian 
ground  ?  They  spend  their  days  in  doubt  and  fear, 
darkness  and  uncertainty'.  Their  religious  exercises 
and  services,  instead  of  being  the  outcome  of  life 
possessed  and  enjoyed,  are  entered  upon  and  gone 
through  more  as  a  matter  of  legal  duty,  and  as  a 
moral  preparation  for  the  life  to  come.  Many  truly 
pious  souls  are  kept  in  this  state  all  their  days  ;  and 
as  to  "the  blessed  hope  "  which  grace  has  set  before 
us,  to  cheer  our  hearts  and  detach  us  from  present 
things,  they  do  not  enter  into  it  or  understand  it. 
It  is  looked  upon  as  a  mere  speculation,  indulged  in 
by  a  few  visionary  enthusiasts  here  and  there.  They 
are  looking  forward  to  the  day  of  judgment,  instead 
of  looking  out  for  "the  bright  and  morning  Star ;  " 
they  are  praying  for  the  forgiveness  of  their  sins, 


CUAl'TKK    XVI.  251 

and  asking  God  to  give  thcni  His  Holy  Spirit,  when 
the}'  ought  to  be  rejoicing  in  the  assured  possession 
of  eternal  life,  divine  righteousness,  and  the  Spirit 
of  adoption. 

All  this  is  directly  opposed  to  the  simplest  and 
clearest  teaching  of  the  New  Testament ;  it  is  utterly 
foreign  to  the  very  genius  of  Christianit}',  subversive 
of  the  Christian's  peace  and  liberty,  and  destructive 
of  all  true  and  intelligent  Christian  worship,  service, 
and  testimony.  It  is  plainly  impossible  that  people 
can  appear  before  the  Lord  with  their  hearts  full  of 
praise  for  privileges  which  they  do  not  enjo}',  or 
their  hands  full  of  the  blessing  which  they  have 
never  realized. 

We  call  the  earnest  attention  of  all  the  Lord's 
people,  throughout  the  length  and  breadth  of  the 
professing  church,  to  this  weighty  subject.  We 
entreat  them  to  search  the  Scriptures,  and  see  if  they 
afford  any  warrant  for  keeping  souls  in  darkness, 
doubt,  and  bondage  all  their  days.  That  there  are 
solemn  warnings,  searching  appeals,  weighty  admo- 
nitions, is  most  true,  and  we  bless  God  for  them, — 
we  need  them,  and  should  diligently  a})ply  our  hearts 
to  them ;  but  let  the  reader  distinctly  understand 
that  it  is  the  sweet  privilege  of  the  very  babes  in 
Christ  to  know  that  their  sins  are  all  forgiven,  that 
they  are  accepted  in  a  risen  Christ,  sealed  by  the 
Holy  Ghost,  and  heirs  of  eternal  glor}-.  Such, 
through  infinite  and  sovereign  grace,  are  their 
clearly  established  and  assured  blessings  —  bless- 
ings to  which  the  love  of  God  makes  them  welcome, 
17 


252  DEUTERONOMY. 

for  which  the  blood  of  Christ  makes  them  fit,  and 
as  to  which  the  testimon}"  of  the  Holy  Ghost  makes 
them  sure. 

May  the  great  Shepherd  and  Bishop  of  souls  lead 
all  His  beloved  people — the  lambs  and  sheep  of  His 
blood-bought  flock — to  know,  by  the  teaching  of  His 
Holy  Spirit,  the  things  that  are  freely  given  to  them 
of  God  ;  and  may  those  who  do  know  them,  in 
measure,  know  them  more  full}-,  and  exhibit  the 
precious  fruits  of  them  in  a  life  of  genuine  devoted- 
ness  to  Christ  and  His  service. 

It  is  greatly  to  be  feared  that  many  of  us  who 
profess  to  be  acquainted  with  the  very  highest  truths 
of  the  Christian  faith  are  not  answering  to  our  pro- 
fession ;  we  are  not  acting  up  to  the  principle  set 
forth  in  verse  17  of  our  beautiful  chapter, — ^^  Every 
man  shall  give  as  he  is  ahle^  according  to  the  bless- 
ing of  the  Lord  tli^'  God  which  He  hath  given  thee." 
We  seem  to  forofet  that  althousjh  we  have  nothintr  to 
do  and  nothing  to  give  for  salvation,  we  have  much 
that  we  can  do  for  the  Saviour,  and  much  that  we 
can  give  to  His  workmen  and  to  His  poor.  There 
is  ver}^  great  danger  of  pushing  the  do-nothing  and 
give-nothing  principle  too  far.  If  in  the  days  of 
our  ignorance  and  legal  bondage  we  worked  and 
gave  upon  a  false  principle  and  with  a  false  object, 
we  surely  ought  not  to  do  less  and  ^ve  less  now 
that  we  profess  to  know  that  we  are  not  only  saved, 
but  blessed  with  all  spiritual  blessings  in  a  risen  and 
glorified  Christ.  We  have  need  to  take  care  that 
we  are  not  resting  in  the  mere  intellectual  percep- 


CHAPTER  XVII.  253 

tion  and  verbal  profession  of  these  great  and 
glorious  truths,  ^Yhile  the  heart  and  conscience  have 
never  felt  their  sacred  action,  nor  the  conduct  and 
character  been  brought  under  their  powerful  and 
holy  influence. 

We  venture,  in  all  tenderness  and  love,  just  to 
offer  these  practical  suggestions  to  the  reader  for  his 
prayerful  consideration.  We  would  not  wound, 
offend,  or  discourage  the  very  feeblest  lamb  in  all 
the  flock  of  Christ ;  and  Au'ther,  we  can  assure  the 
reader  that  we  are  not  casting  a  stone  at  any  one, 
but  simply  writing  as  in  the  immediate  presence  of 
God,  and  sounding  in  the  ears  of  the  Church  a  note 
of  warning  as  to  that  which  we  deeply  feel  to  be 
our  common  dansrer.  We  believe  there  is  an  urs^ent 
call,  on  all  sides,  to  consider  our  ways,  to  humble 
ourselves  before  the  Lord  on  account  of  our  mani- 
fold failures,  shortcomings,  and  inconsistencies,  and 
to  seek  grace  from  Him  to  be  more  real,  more  thor- 
oughly devoted,  more  pronounced  in  our  testimony 
for  Him,  in  this  dark  and  evil  day. 


CHAPTER   XVII. 

WE  must  remember  that  the  division  of  Scripture 
into  chapters  and  verses  is  entirely  a  human 
arrangement,  often  veiy  convenient,  no  doubt,  for 
reference;  but  not  nnfrequently  it  is  quite  unwar- 
rantable, and  interferes  with  the  connection.     Thus 


254  DEUTERONO:My. 

we  can  see  at  a  glance  that  the  closing  verses  of 
chapter  xvi.  are  much  more  connected  with  what 
follows  than  with  what  goes  before. 

"Judges  and  officers  shalt  thou  make  thee  in  all 
thy  gates,  which  the  Lord  thy  God  giveth  thee, 
throughout  thy  tribes;  and  they  shall  judge  the 
people  with  just  judgment.  Thou  shalt  not  wrest 
judgment;  thou  shalt  not  respect  persons,  neiiher 
take  a  gift;  for  a  gift  doth  blind  the  eyes  of  the 
wise,  and  pervert  the  words  of  the  righteous.  That 
which  is  altogether  just  shalt  thou  follow,  that  thou 
mayest  live  and  inherit  the  land  which  the  Lord  thy 
God  giveth  thee." 

These  words  teach  us  a  twofold  lesson ;  in  the 
first  place,  they  set  forth  the  even-handed  justice 
and  perfect  truth  which  ever  characterize  the  gov- 
ernment of  God.  Every  case  is  dealt  with  accord- 
ing to  its  own  merits  and  on  the  ground  of  its  own 
facts.  The  judgment  is  so  plain  that  there  is  not  a 
shadow  of  ground  for  a  question ;  all  dissension  is 
absolutely  closed  ;  and  if  any  murmur  is  raised,  the 
murmurer  is  at  once  silenced  by  "Friend,  I  do  thee 
no  wrong."  This  holds  good  every  where,  and  at 
all  times,  in  the  holy  government  of  God,  and  it 
makes  us  long  for  the  time  when  that  government 
shall  be  established  from  sea  to  sea,  and  from  the 
river  to  the  ends  of  the  earth. 

But  on  the  other  hand,  we  learn,  from  the  lines 
just  quoted,  what  man's  judgment  is  worth  if  left  to 
himself.  It  cannot  be  trusted  for  a  moment.  Man 
is  capable  of  ''^ivre sting  judgment,"  of  "respecting 


CHAPTER    XVII.  255 

persons,"  of  "taking  a  gift,"  of  attaching  iniport- 
anc-c  to  a  person  because  of  his  position  and  wealth. 
That  he  is  capable  of  all  this  is  evident  fmni  the  fact 
of  his  being  told  not  to  do  it.  We  must  ever  re- 
member this.  If  God  commands  man  not  to  steal, 
it  is  plain  that  man  has  theft  in  his  nature. 

Hence,  therefore,  human  judgment  and  human 
government  are  liable  to  the  grossest  corruption. 
Judges  and  governors,  if  left  to  themselves,  if  not 
under  the  direct  sway  of  divine  principle,  are  capa- 
ble of  perverting  justice  for  fillh}'  lucre's  sake — of 
favoring  a  wicked  man  because  he  is  rich,  and  of 
condemning  a  righteous  man  because  he  is  poor — 
of  giving  a  judgment  in  flagrant  opposition  to  the 
plainest  facts  because  of  some  advantage  to  be 
gained,  whether  in  the  shape  of  money  or  influence 
or  popularity  or  power. 

To  prove  this,  it  is  not  necessary  to  point  to  such 
men  as  Pilate  and  Herod  and  Felix  and  Festus ;  Ave 
have  no  need  to  go  beyond  the  passage  just  quoted, 
in  order  to  see  what  man  is,  even  when  clothed  in 
the  robes  of  official  dignit}-,  seated  on  the  throne  of 
government,  or  on  the  bench  of  justice. 

Some,  as  they  read  these  lines,  may  feel  disposed 
to  say,  in  the  language  of  Hazael,  "Is  th}-  servant 
a  dog,  that  he  should  do  this  thing?"  But  let  such 
reflect  for  a  moment  on  the  fact  that  the  human 
heart  is  the  seed-plot  of  every  sin,  and  of  every  vile 
and  abominable  and  contemptible  wickedness  that 
ever  was  committed  in  this  world  ;  and  the  unan- 
swerable proof  of  this  is  found  in  the  enactments, 


256  DEUTERONOMY. 

commandments,  and  prohibitions  which  appear  on 
the  sacred  page  of  ins})! ration. 

And  herein  we  have  an  uncommonly  fine  reply  to 
the  oft-repeated  question,  "What  have  we  to  do  with 
many  of  the  laws  and  institutions  set  forth  in  the 
Mosaic  economy?  Why  are  such  things  set  down 
in  the  Bible?  Can  they  possibly  be  inspired?" 
Yes,  they  are  inspired,  and  they  appear  on  the  page 
of  inspiration  in  order  that  Ave  may  see,  as  reflected 
in  a  divinely  perfect  mirror,  the  moral  material  of 
which  we  ourselves  are  made — the  thoughts  we  are 
capable  of  thinking,  the  words  we  are  capable  of 
speaking,  and  the  deeds  we  are  capable  of  doing. 

Is  not  this  something  ?  Is  it  not  good  and  whole- 
some to  find,  for  example,  in  some  of  the  passages 
of  this  most  profound  and  beautiful  book  of  Deuter- 
onom}',  that  human  nature  is  capable,  and  hence  we 
are  capable,  of  doing  things  that  put  us  morally  be- 
low the  level  of  a  beast  ?  Assuredly  it  is  ;  and  well 
would  it  be  for  man}'  a  one  who  walks  in  pharisaic 
pride  and  self-complacenc}- — puflTed  up  with  false 
notions  of  his  own  dignit}^  and  high-toned  morality, 
to  learn  this  deepl}^  humbling  lesson. 

But  how  morall}'  lovel}',  how  pure,  how  refined 
and  elevated,  were  the  divine  enactments  for  Israel ! 
They  were  not  to  wrest  judgment,  but  allow  it  to 
flow  in  its  own  straight  and  even  channel,  irrespect- 
ive altogether  of  persons.  The  poor  man  in  vile 
raiment  was  to  have  the  same  impartial  justice  as 
the  man  with  a  gold  ring  and  gay  clothing.  The 
decision  of  the  judgment-seat  was  not  to  be  warped 


CHAPTEIi    XVII.  257 

by  partiality  or  prejudice,  or  the  robe  of  justice  to 
be  defiled  by  the  staiu  of  bribery. 

Oh,  what  will  it  be  for  this  oppressed  and  groan- 
ing earth  to  be  governed  b}-  the  admirable  laws  which 
are  recorded  in  the  inspired  pages  of  the  Pentateuch, 
when  a  king  shall  reign  in  righteousness,  and  princes 
shall  decree  justice  !  ''Give  the  king  Thy  judgments, 
O  God,  and  Thy  righteousness  unto  the  king's  son. 
He  shall  judge  Th}^  people  with  righteousness,  and 
Thy  poor  with  judgment" — no  wresting,  no  bribery, 
no  partial  judgments  then. — "The  mountains  [or 
higher  dignities]  shall  bring  peace  to  the  people, 
and  the  little  hills  [or  lesser  dignities],  by  righteous- 
ness. He  shall  judge  [or  defend]  the  poor  of  the 
people,  he  shall  save  the  children  of  the  needy ^  and 
shall  break  in  pieces  the  oppressor.  They  shall  fear 
Thee  as  long  as  the  sun  and  moon  endure,  through- 
out all  generations.  He  shall  come  down  like  rain 
upon  the  mown  grass ;  as  showers  that  water  the 
earth.  In  his  daj's  shall  the  righteous  flourish,  and 
abundance  of  peace  so  long  as  the  moon  endureth. 
He  shall  have  dominion  also  from  sea  to  sea,  and 
from  the  river  unto  the  ends  of  the  earth.  ...  He 
shall  deliver  the  needy  when  he  crieth,  the  poor  also, 
and  him  that  hath  no  helper.  He  shall  spare  the  2)oor 
and  needy ^  and  shall  save  the  souls  of  the  needy.  He 
shall  redeem  their  souls  from  deceit  and  violence, 
and  precious  shall  their  blood  be  in  his  sight." 
(Ps.  Ixxii.) 

Well  may  the  heart  long  for  the  time — the  bright 
and  blessed  time  when  all  this  shall  be  made  good. 


258  DEUTERONOMY. 

when  the  earth  shall  be  full  of  the  knowledge  of  the 
Lord  as  the  waters  cover  the  sea,  when  the  Lord 
Jesus  shall  take  to  Himself  His  great  power  and 
reign,  when  the  Church  in  the  heavens  shall  reflect 
the  beams  of  His  glory  upon  the  earth,  when  Israel's 
twelve  tribes  shall  repose  beneath  the  vine  and  fig- 
tree  in  their  own  promised  land,  and  all  the  nations 
of  the  earth  shall  rejoice  beneath  the  peaceful  and 
beneficent  rule  of  the  Son  of  David.  Thanks  and 
praise  be  to  our  God,  thus  it  shall  be,  ere  long,  as 
sure  as  His  throne  is  in  the  heavens.  A  little  while 
and  all  shall  be  made  good,  according  to  the  eternal 
counsels  and  immutable  promise  of  God.  Till  then, 
beloved  Christian  reader,  be  it  ours  to  live  in  the 
constant,  earnest,  believing  anticipation  of  this 
bright  and  blessed  time,  and  to  pass  through  this 
ungodly  scene  as  thorough  strangers  and  pilgrims, 
having  no  place  or  portion  down  here,  but  ever 
breathing  forth  the  prayer,  "Come,  Lord  Jesus  !  " 

In  the  closing  lines  of  chapter  xvi,  Israel  is  warned 
against  the  most  distant  approach  to  the  religious 
customs  of  the  nations  around.  "Thou  shalt  not 
plant  thee  a  grove  of  any  trees  near  unto  the  altar 
of  the  Lord  thy  God,  which  thou  shalt  make  thee. 
Neither  shalt  thou  set  thee  up  any  image  which  the 
Lord  thy  God  hateth."  They  were  carefully  to 
avoid  every  thing  which  might  lead  them  in  the 
direction  of  the  dark  and  abominable  idolatries  of 
the  heathen  nations  around.  The  altar  of  God  was 
to  stand  out  in  distinct  and  unmistakable  separation 
from  those  groves  and  shady  places  where  false  gods 


CHAl'TEll    XVII.  259 

were  worshiped,  and  things  were  done  which  are  not 
to  be  named.*  In  a  word,  every  thing  was  to  be 
most  carefully  avoided  which  might  in  any  way  draw 
the  heart  away  from  the  one  living  and  true  God. 

Nor  this  only  ;  it  was  not  enough  to  maintain  a 
correct  outward  form  ;  images  and  groves  might  be 
abolished,  and  the  nation  might  i)rofess  the  dogma  of 
the  unity  of  the  Godhead,  and  all  the  while  there 
might  be  an  utter  want  of  heart  and  genuine  dc- 
votedness  in  the  worship  rendered.  Hence  we  read, 
"Thou  shalt  not  sacrifice  unto  the  Lord  thy  God 
any  bullock  or  sheep  wherein  is  blemish,  or  any  ill- 
favoredness,  for  that  is  an  abomination  unto  the 
Lord." 

That  which  was  absolutel}-  perfect  could  alone  suit 
the  altar  and  answer  to  the  heart  of  God.  To  offer 
a  blemished  thing  to  Him  was  simply  to  prove  the 
absence  of  all  true  sense  of  what  became  Him,  and 
of  all  real  heart  for  Him.  To  attempt  to  offer  an 
imperfect  sacrifice  was  tantamount  to  the  horrible 

*  It  may  interest  the  reader  to  know  that  the  Holy  Ghost,  in 
speaking  of  the  altar  of  God  in  the  Hew  Testament,  does  not  apply 
to  it  the  word  used  to  express  a  heathen  altar,  but  has  a  compara- 
tively new  word — a  word  unknown  in  the  world's  classics.  The 
heathen  altar  is  /i&?// ok  (Acts  xvii.  23.):  the  altar  of  God  is 
Qv6ia6rr}pioi' .  The  former  occurs  but  once  ;  the  latter,  twenty- 
three  times.  So  jealously  is  the  worship  of  the  only  true  God 
guarded  and  preserved  from  the  defiling  touch  of  heathen  idolatry. 
Men  may  feel  disposed  to  inquire  why  this  should  be,  or  how 
could  the  altar  of  God  be  affected  by  a  name  ?  We  reply.  The  Holy 
Ghost  is  wiser  than  we  are ;  and  although  the  heathen  word  Avas 
before  Him— a  short  and  convenient  word,  too,— He  refuses  to 
apply  it  to  the  altar  of  the  one  true  and  living  God. 

See  Trench's  "  Synonyms  of  the  Xew  Testament,"  p.  242.  New 
edition  revised. 


260  DEUTERONOMY. 

blasphemy  of  saying  that  any  thing  was  good  enough 
for  Him. 

Let  us  hearken  to  the  indignant  pleadings  of  the 
Spirit  of  God,  by  the  mouth  of  the  prophet  Malaehi. 
''Ye  offer  polluted  bread  upon  Mine  altar;  and  ye 
sa}',  *Wlierein  have  we  polluted  Thee?'  In  that  ye 
sa}',  'The  table  of  the  Lord  is  contemptible.'  And 
if  3e  offer  the  blind  for  sacrifice,  is  it  not  evil?  and 
if  ye  offer  the  lame  and  sick,  is  it  not  evil?  offer  it 
now  unto  thy  governor  ;  will  he  be  pleased  with  thee, 
or  accept  tli}'  person  ?  saith  the  Lord  of  Hosts.  And 
now,  I  praj'  you,  beseech  God  that  He  will  be  gra- 
cious unto  us  ;  this  hath  been  by  your  means ;  will 
He  regard  your  persons?  saith  the  Lord  of  Hosts. 
Who  is  there  even  among  you  that  would  shut  the 
doors  for  naught?  neither  do  ye  kindle  fire  on  Mine 
altar  for  naught.  I  have  no  pleasure  in  you,  saith 
the  Lord  of  Hosts,  neither  will  I  accept  an  offering 
at  3'our  hand.  For  from  the  rising  of  the  sun  unto 
the  going  down  of  the  same.  My  name  shall  be  great 
among  the  Gentiles ;  and  in  every  place  incense 
shall  be  offered  unto  My  name,  and  a  pure  offering ; 
for  My  name  shall  be  great  among  the  heathen,  saith 
the  Lord  of  Hosts.  But  ye  have  profaned  it,  in  that 
3'e  sa}^,  'The  table  of  the  Lord  is  polluted,  and  the 
fruit  thereof,  even  His  meat  is  contemptible.'  Ye 
said  also,  'Behold,  what  a  Aveariness  is  it! '  and  ye 
have  snuffed  at  it,  saith  the  Lord  of  Hosts ;  and  ye 
brought  that  which  was  torn,  and  the  lame,  and  the 
sick;  thus  ye  brought  an  offering:  should  I  accept 
this  of  your  hand?  saith  the  Lord.     But  cursed  be 


CHArrEK  XVII.  261 

the  deceiver,  which  hath  in  his  flock  a  male,  and 
voweth  and  sacrificelh  unto  the  Lord  a  corrupt  thing ; 
for  I  am  a  great  King,  sailh  the  Lord  of  Hosts,  and 
My  name  is  dreadful  among  the  heathen.  (Mai. 
i.  7-U.) 

Has  all  this  no  voice  for  tlie  professing  chiu'ch? 
has  it  no  voice  for  the  \Yriter  and  the  reader  of  these 
lines?  Assuredly  it  has.  Is  there  not  in  our  private 
and  public  worship  a  deplorable  lack  of  hearty  of  real 
dcvotedness,  deep-toned  earnestness,  holy  energy, 
and  integrity  of  purpose?  Is  there  not  much  that 
answers  to  the  offering  of  the  lame  and  the  sick,  the 
blemished  and  the  ill-favored?  Is  there  not  a  de- 
plorable amount  of  cold  formalit}^  and  dead  routine 
in  our  seasons  of  worship,  both  in  the  closet  and  in 
the  assembly?  Have  we  not  to  judge  ourselves  for 
barrenness,  distraction,  and  wandering,  even  at  the 
very  table  of  our  Lord?  How  often  are  our  bodies 
at  the  table  while  our  vagrant  hearts  and  volatile 
minds  are  at  the  ends  of  the  earth !  how  often  do 
our  lips  utter  words  which  are  not  the  true  expres- 
sion of  our  whole  moral  being !  We  express  far 
more  than  we  feel ;  we  sing  beyond  our  experience. 

And  then,  when  we  are  favored  with  the  blessed 
opportunity  of  dropping  our  offerings  in  our  Lord's 
treasury,  what  heartless  formality  !  what  an  absence 
of  loving,  earnest,  hearty  devotedness !  what  little 
reference  to  the  apostolic  rule — "as  God  hath  pros- 
pered us"!  what  detestable  niggardliness!  how 
little  of  the  whole-heartedness  of  the  poor  widow 
who  having  but  two  mites  in  the  world,  and  having 


262  DEUTERONOMY. 

the  option  of  at  least  keeping  one  for  her  living, 
willingly  cast  in  both — cast  in  her  all  !  Pounds 
may  be  spent  on  ourselves,  perhaps  on  superfluities, 
during  the  week,  but  when  the  claims  of  the  Lord's 
work,  His  poor,  and  His  cause  in  general  are  brought 
before  us,  how  meagre  is  the  response ! 

Clu'istian  reader,  let  us  consider  these  things  ;  let 
us  look  at  the  whole  subject  of  worship  and  devot- 
edness  in  the  divine  presence,  and  in  the  presence 
of  the  grace  that  has  saved  us  from  everlasting 
burnings ;  let  us  calmly  reflect  upon  the  precious 
and  powerful  claims  of  Christ  upon  us.  We  are  not 
our  own  ;  we  are  bought  with  a  price.  It  is  not 
merely  our  best^  but  our  all,  we  owe  to  that  blessed 
One  who  gave  Himself  for  us.  Do  we  not  fully 
own  it?  do  not  our  hearts  own  it?  Then  may  our 
lives  express  it!  May  we  more  distinctly  declare 
whose  we  are  and  whom  we  serve.  May  the  heart, 
the  head,  the  hands,  the  feet — the  whole  man  be 
dedicated,  in  unreserved  devotedness,  to  Him,  in 
the  power  of  the  Holy  Ghost,  and  according  to 
the  direct  teaching  of  hoi}'  Scripture.  God  grant 
it  may  be  so,  with  us  and  with  all  His  beloved 
people ! 

A  very  weight}^  and  practical  subject  now  claims 
our  attention.  We  feel  it  right  to  adhere  as  much  as 
possible  to  the  custom  of  quoting  at  full  length  the 
passages  for  the  reader ;  we  believe  it  to  be  profit- 
able to  give  the  ver}-  Word  of  God  itself;  and  more- 
over, it  is  convenient  to  the  great  majority  of  readers 
to  be  saved  the  trouble  of  LiAino;  aside  the  volume 


ciiArTEu  XVII.  263 

and  turning  to  the  Bible  in  order  to«find  the  passages 
for  themselves. 

"If  there  be  found  among  3'ou,  within  any  of  thy 
gates  which  the  Lord  thy  God  giveth  thee,  man  or 
woman  that  hath  wrous^ht  wickedness  in  the  si2:ht  of 
the  Lord  tli}'  God,  in  transgressing  Ilis  covenant, 
and  hath  gone  and  served  other  gods,  and  worshiped 
them,  either  the  sun  or  moon,  or  any  of  the  hosts  of 
heaven,  which  I  have  not  commanded  ;  and  it  be  told 
thee,  and  thou  hast  heard  of  it,  and  inquired  dili- 
gentbj,  and,  behold,  it  be  tj'ue,  and  the  thing  certain, 
that  such  abomination  is  zvrought  in  Israel ;'' — some- 
thing affecting  the  whole  nation — "then  shalt  thou 
bring  forth  that  man  or  that  woman,  which  have 
committed  that  wicked  thing,  unto  thy  gates,  even 
that  man  or  that  woman,  and  shalt  stone  them  with 
stones  till  the}'  die.  At  the  mouth  of  two  witnesses, 
or  three  witnesses,  shall  he  that  is  worthy  of  death 
be  put  to  death ;  but  at  the  mouth  of  one  witness 
he  shall  not  be  put  to  death.  The  hands  of  the  wit- 
liesses  shall  be  first  upon  him  to  put  him  to  death,  and 
?>fterward  the  hands  of  all  the  people.  So  thou  shalt 
put  the  evil  away  from  among  you."  (Ver.  2-7.) 

We  have  alread}'  had  occasion  to  refer  to  the  great 
principle  laid  down  in  the  foregoing  passage.  It  is 
one  of  immense  importance,  namel}-,  the  absolute 
necessity  of  having  competent  testimony  ere  forming 
a  judgment  in  any  case.  It  meets  us  constantly  in 
Scripture  ;  indeed,  it  is  the  invariable  rule  in  the 
divine  government,  and  therefore  it  claims  our 
earnest  attention.     We  may  be  sure  it  is  a  safe  and 


264  DEUTERONOMY. 

wholesome  rule,  the  neglect  of  which  must  always 
lead  us  astra}-.  We  should  never  allow  ourselves 
to  form,  much  less  to  express  and  act  upon,  a  judg- 
ment without  the  testimony  of  two  or  three  wit- 
nesses. However  trustworthy  and  morally  reliable 
any  one  witness  may  he,  it  is  not  a  sufficient  basis 
for  a  conclusion.  We  ma}^  feel  convinced  in  our 
minds  that  the  thing  is  true  because  affirmed  by  one 
in  whom  we  have  confidence  ;  but  God  is  wiser  than 
we.  It  ma}^  be  that  the  one  witness  is  thoroughly 
upright  and  truthful,  that  he  would  not  for  worlds 
tell  an  untruth  or  bear  false  witness  against  an^-  one, 
— all  this  may  be  true,  but  we  must  adhere  to  the 
divine  rule — "In  the  mouth  of  two  or  three  wit- 
nesses shall  every  word  be  established." 

Would  that  this  were  more  diligently  attended  to 
in  the  Church  of  God  !  Its  value  in  all  cases  of 
discipline,  and  in  all  cases  affecting  the  character  or 
reputation  of  any  one,  is  simply  incalculable.  Ere 
ever  an  assembly  reaches  a  conclusion  or  acts  on 
a  judgment  in  an}^  given  case,  it  should  insist  on 
adequate  evidence.  If  this  be  not  forthcoming,  let 
all  wait  on  God — wait  patientl}'  and  confidingh',  and 
He  will  surely  supply  what  is  needed. 

For  instance,  if  there  be  moral  evil  or  doctrinal 
error  in  an  assembl}^  of  Christians,  but  it  is  only 
known  to  one  ;  that  one  is  perfectl}^  certain — deeply 
and  thoroughly  convinced  of  tlie  fact.  What  is  to 
be  done  ?  Wait  on  God  for  further  witness.  To 
act  without  this,  is  to  infringe  a  divine  principle  laid 
down  with  all  possible  clearness  again  and  again  in 


CHAPTER    XVII.  2G5 

the  Word  of  God.  Is  the  one  witness  to  feel  him- 
self aggrieved  or  insulted  because  his  testimony  is 
not  acted  upon  ?  Assuredly  not ;  indeed  he  ought  not 
to  expect  such  a  thing,  yea,  he  ought  not  to  come 
forward  as  a  witness  until  lie  can  corroborate  his 
testimony  b}^  the  evidence  of  one  or  two  more.  Is 
the  assembly  to  be  deemed  indifferent  or  supine  be- 
cause it  refuses  to  act  on  the  testimony  of  a  solitary 
witness?  Nay,  it  would  be  flying  in  the  face  of  a 
divine  command  were  it  to  do  so. 

And  be  it  remembered  that  this  great  practical 
principle  is  not  confined  in  its  application  to  cases  of 
discipline,  or  questions  connected  with  an  assembly 
of  the  Lord's  people ;  it  is  of  universal  application. 
We  should  never  allow  ourselves  to  form  a  judgment 
or  come  to  a  conclusion  without  the  divinely  ap- 
pointed measure  of  evidence ;  if  that  be  not  forth- 
coming, it  is  our  plain  duty  to  wait,  and  if  it  be 
needful  for  us  to  judge  in  the  case,  God  will,  in  due 
time,  furnish  the  needed  evidence.  We  have  known 
a  case  in  which  a  man  was  falsely  accused  because 
the  accuser  based  his  charge  upon  the  evidence  of 
one  of  his  senses  ;  had  he  taken  the  trouble  of  get- 
ting the  evidence  of  one  or  two  more  of  his  senses, 
he  would  not  have  made  the  charsre. 

Thus  the  entire  subject  of  evidence  claims  the 
serious  attention  of  the  reader,  let  his  position  be 
what  it  may.  We  are  all  prone  to  rush  to  hasty 
conclusions,  to  take  up  impressions,  to  give  place  to 
baseless  surmisings,  and  allow  our  minds  to  be 
warped  and  carried  away  b\'  prejudice.     All  these 


266  DEUTERONOMY. 

have  to  be  most  carefull}^  guarded  against.  We  need 
more  calmness,  seriousness,  and  cool  deliberation  in 
forming  and  expressing  our  judgment  about  men 
and  things;  but  especially  about  men,  inasmuch  as 
we  may  inflict  a  grievous  wrong  upon  a  friend,  a 
brother,  or  a  neighbor  by  giving  utterance  to  a  false 
impression  or  a  baseless  charge.  We  may  allow 
ourselves  to  be  the  vehicle  of  an  utterl}^  groundless 
accusation,  whereb}''  the  character  of  another  may 
be  seriously  damaged.  This  is  very  sinful  in  the 
sight  of  God,  and  should  be  most  jealously  watched 
against  in  ourselves,  and  sternly  rebuked  in  others, 
whenever  it  comes  before  us.  Whenever  an}'  one 
brings  a  charge  against  another  behind  his  back,  we 
should  insist  upon  his  proving  or  withdrawing  his 
statement.  Were  this  plan  adopted,  we  should  be 
delivered  from  a  vast  amount  of  evil-speaking,  which 
is  not  only  most  unprofitable,  but  positively  wicked, 
and  not  to  be  tolerated. 

Before  turning  from  the  subject  of  evidence,  we 
may  just  remark  that  inspired  history  supplies  us 
with  more  than  one  instance  in  which  a  righteous 
man  has  been  condemned  with  an  appearance  of 
attention  to  Deuteronomy  xvii.  6,  7.  Witness  the 
case  of  Naboth,  in  1  Kings  xxi ;  and  the  case  of 
Stephen,  in  Acts  vi.  and  vii ;  and  above  all,  the  case 
of  the  only  perfect  Man  that  every  trod  this  earth. 
Alas  !  men  can,  at  times,  put  on  the  appeaiance  of 
wonderful  attention  to  the  letter  of  Scripture  when 
it  suits  their  own  ungodly  ends  ;  they  can  quote  its 
sacred  words  in  defense  of  the  most  flasfrant  un- 


CIIAPTEll    XVII.  267 

righteousness  and  shocking  immorality.  Two  Avit- 
nesses  accused  Naboth  of  blaspheming  God  and  the 
king,  and  that  faithful  Israelite  was  deprived  of  liis 
inheritance  and  of  his  life  on  the  testimony  of  two 
liars,  hired  by  the  direction  of  a  godless,  cruel 
woman.  Stephen,  a  man  full  of  the  Holy  Ghost, 
was  stoned  to  death  for  blasphem}',  on  the  testimony 
of  false  witnesses  received  and  acted  upon  by  the 
great  religious  leaders  of  the  day,  who  could  doubt- 
less quote  Deuteronomy  xvii.  as  their  authorit}'. 

But  all  this,  while  it  so  sadly  and  forcibly  illus- 
trates what  man  is,  and  what  mere  human  religious- 
ness without  conscience  is,  leaves  wholly  untouched 
the  fine  moral  rule  laid  down  for  our  guidance  in 
the  opening  lines  of  our  chapter.  Religion  without 
conscience  or  the  fear  of  God  is  the  most  degrading, 
demoralizing,  hardening  thing  beneath  the  canopj' 
of  heaven  ;  and  one  of  its  most  terrible  features  is 
seen  in  this,  that  men  under  its  influence  are  not 
ashamed  or  afraid  to  make  use  of  the  letter  of  hoi}" 
Scripture  as  a  cloak  wherewith  to  cover  the  most 
horrible  wickedness. 

But  thanks  and  praise  to  our  God,  His  Word 
stands  forth  before  the  vision  of  our  souls  in  all  its 
heavenly  purity,  divine  virtue,  and  holy  moralit}*, 
and  flings  back  in  the  face  of  the  eneni}'  his  every 
attempt  to  draw  from  its  sacred  pages  a  plea  for 
aught  that  is  not  true,  venerable,  just,  pure,  lovely, 
and  of  good  report. 

We  shall  now  proceed  to  quote  for  the  reader  the 
second  paragraph  of  our  chapter,  in  which  we  shall 
18 


268  DEUTERONOMY. 

find  instruction  of  great  moral  value,  and  much 
needed  in  this  day  of  self-will  and  independence. 

"If  there  arise  a  matter  too  hard  for  thee  in  judg- 
ment, between  blood  and  blood,  between  plea  and 
plea,  and  between  stroke  and  stroke,  being  matters 
of  controversy  withhi  thy  gates ;  then  shalt  thou 
arise  and  get  thee  up  into  the  place  which  the  Lord 
thy  God  shall  choose;  and  thou  shalt  come  unto  the 
priests  the  Levites,  and  unto  the  judges  that  shall 
be  in  those  days,  and  inquire ;  and  they  shall  show 
thee  the  sentence  of  judgment:  and  thou  shalt  do 
according  to  the  sentence  which  the}^  of  that  place 
which  the  Lord  shall  choose  shall  show  thee ;  and 
thou  shalt  observe  to  do  according  to  all  that  they 
inform  thee ;  according  to  the  sentence  of  the  law 
which  they  shall  teach  thee,  and  according  to  the 
judgment  which  they  shall  tell  thee,  thou  shalt  do: 
thou  shalt  not  decline  from  the  sentence  which  the}^ 
shall  show  thee,  to  the  right  hand,  nor  to  the  left, 
and  the  man  that  will  do  presumptuousl}^,  and  will 
not  hearken  unto  the  priest  that  standeth  to  minister 
there  before  the  Lord  thy  God,  or  unto  the  judge, 
even  that  man  shall  die ;  and  thou  shalt  put  away 
the  evil  from  Israel.  And  all  the  people  shall  hear 
and  fear  and  do  no  more  presumptuously.'"  (Ver. 
8-13.) 

Here  we  have  divine  provision  made  for  the  perfect 
settlement  of  all  questions  which  might  arise  through- 
out the  congregation  of  Israel.  The}'  were  to  be 
settled  in  the  divine  presence,  at  the  divinel}^  ap- 
pointed centre,  by  the  divinely  appointed  authority. 


CHAPTER    XVII.  269 

Thus  self-will  and  presumption  were  effectually 
guarded  against.  All  matters  of  controversy  were 
to  be  definitively  settled  by  the  judgment  of  God  as 
expressed  by  the  priest  or  the  judge  appointed  by 
God  for  the  purpose. 

In  a  word,  it  was  absolutely  and  entirely  a  matter 
of  divine  authorit3\  It  was  not  for  one  man  to 
set  himself  up  in  self-will  and  presumption  against 
another.  Tliis  would  never  do  in  the  assembly  of 
God.  Each  one  had  to  submit  his  cause  to  a  divine 
tribunal,  and  bow  implicitly  to  its  decision.  There 
was  to  be  no  appeal,  inasmuch  as  there  was  no 
higher  court.  The  divinely  appointed  priest  or 
judge  spoke  as  the  oracle  of  God,  and  botli  plaintiff 
and  defendant  had  to  bow,  without  a  demur,  to  the 
decision. 

Now,  it  must  be  very  evident  to  the  reader  tliat 
no  member  of  the  congregation  of  Israel  would  ever 
have  thought  of  bringing  his  case  before  a  Gentile 
tribunal  for  judgment.  This,  w^e  may  feel  assured, 
M'ould  have  been  utterl}'  foreign  to  the  thouglits  and 
feelings  of  every  true  Israelite.  It  would  have 
involved  a  positive  insult  to  Jehovah  Himself,  who 
was  in  their  midst  to  give  judgment  in  ever}-  case 
which  might  arise.  Surelj'  He  was  sufficient.  He 
knew  the  ins  and  outs,  the  pros  and  cons,  the  roots 
and  issues,  of  every  controvcrs}-,  however  involved 
or  difficult.  All  were  to  look  to  Him,  and  to  bring 
their  causes  to  the  place  which  He  had  chosen,  and 
no  where  else.  The  idea  of  two  members  of  the 
assembly  of  God  appearing  before  a  tribunal  of  the 


270  DEUTERONOMY. 

uiicircumcised  for  judgment  would  not  have  been 
tolerated  for  a  moment.  It  would  be  as  much  as 
to  say  that  there  was  a  defect  in  the  divine  arrange- 
ment for  the  consrreo^ation. 

Has  this  any  voice  for  us  ?  How  are  Christians  to 
have  their  questions  and  their  controversies  settled  ? 
Are  they  to  betake  themselves  to  the  world  for  judg- 
ment ?  Is  there  no  provision  in  the  assembly  of 
God  for  the  proper  settlement  of  cases  which  may 
arise  ?  Hear  what  the  inspired  apostle  says  on  the 
point  to  the  assembly  at  Corinth,  and  "to  all  that 
in  every  place  call  on  the  name  of  our  Lord  Jesus 
Christ,  both  theirs  and  ours,"  and  therefore  to  all 
true  Christians  now. 

"Dare  any  of  you,  having  a  matter  against  an- 
other, go  to  law  before  the  unjust,  and  not  before 
the  saints  ?  Do  ye  not  know  that  the  saints  shall 
judge  the  world  ?  and  if  the  world  shall  be  judged 
by  you,  are  ye  unworthy  to  judge  the  smallest  mat- 
ters? Know  ye  not  that  we  shall  judge  angels?  how 
much  more  things  that  pertain  to  this  life  !  If  then 
ye  have  judgments  of  things  pertaining  to  this  life, 
set  them  to  judge  who  are  least  esteemed  in  the 
Church.  I  speak  to  your  shame.  Is  it  so,  that 
there  is  not  a  wise  man  among  3'ou  ?  no,  not  one 
that  shall  be  able  to  judge  between  his  brethren? 
But  brother  goeth  to  law  with  brother,  and  that  be- 
fore the  unbelievers.  Now  therefore  there  is  utterly 
a  fault  among  you,  because  ye  go  to  law  one  with 
another.  Why  do  ye  not  rather  take  wrong  ?  why 
do  ye  not  rather  be  defrauded  ?    Nay,  ye  do  wrong, 


CHAPTER    XVII.  271 

and  defraud,  and  that  your  brethren.  Know  ye  not 
that  the  unrighteous  shall  not  inherit  the  kingdom 
of  God  ?     Be  not  deceived."  (1  Cor.  vi.  1-9.) 

Here,  then,  we  have  divine  instruction  for  the 
Church  of  God  in  all  ages.  We  must  never,  for  a 
moment,  lose  sight  of  the  fact  that  the  Bible  is  the 
book  for  ever}^  stage  of  the  Church's  earthly  career. 
True  it  is,  alas  !  the  Church  is  not  as  it  was  when 
the  above  lines  were  penned  by  the  inspired  apostle  ; 
a  vast  change  has  taken  place  in  the  Church's  prac- 
tical condition.  There  was  no  difficulty  in  early 
daj's  in  distinguishing  between  the  Church  and  the 
world — between  "the  saints"  and  "unbelievers" — 
between  ' '  those  within ' '  and  ' '  those  without. ' '  The 
line  of  demarkation  was  broad,  distinct,  and  unmis- 
takable in  those  days.  Any  one  who  looked  at  the 
face  of  society  in  a  religious  point  of  view  would 
see  three  things,  nameh'.  Paganism,  Judaism,  and 
Christianity — the  Gentile,  the  Jew,  and  the  Church 
of  God  —  the  heathen  temple,  the  S3'nagogue,  and 
the  assembly  of  God.  There  was  no  confounding 
these  things.  The  Christian  assembly  stood  out  in 
vivid  contrast  wiih  all  beside.  Christianity  was 
strongly  and  clearl}'  pronounced  in  those  primitive 
times.  It  was  neither  a  national,  provincial,  nor 
parochial  affair,  but  a  personal,  practical,  living 
reality.  It  was  not  a  mere  nominal,  national,  pro- 
fessional creed,  but  a  divinely  wrought  faith,  a  living 
power  in  the  heart  flowing  out  in  the  life. 

But  now,  things  arc  totally  changed.  The  Church 
and  the  world  are  so  mixed  up,  that  the  vast  majority 


272  DEUTERONOMY. 

of  professors  could  hardly  understand  the  real  force 
and  proper  application  of  the  i)assage  which  Ave  have 
just  quoted.  Were  we  to  speak  to  them  about  "the 
saints"  going  to  law  "before  the  unbelievers,"  it 
would  seem  like  a  foreign  tongue.  Indeed,  the 
term  "saint"  is  hardly  heard  in  the  professing 
church,  save  when  used  with  a  sneer,  or  as  applied 
to  such  as  have  been  canonized  by  a  superstitious 
reverence. 

But  has  any  change  come  over  the  Word  of  God, 
or  over  the  grand  truths  which  that  Word  unfolds  to 
our  souls  ?  Has  any  change  come  over  the  thoughts 
of  God  in  reference  to  what  His  Church  is,  or  what 
the  world  is,  or  as  to  the  proper  relation  of  the  one 
to  the  other  ?  Does  He  not  know  who  are  "saints" 
and  who  are  "unbelievers" ?  Has  it  ceased  to  be  "a 
fault"  for  "brother  to  go  to  law  with  brother,  and 
that  before  the  unbelievers"?  In  a  word,  has  holy 
Scripture  lost  its  power,  its  point,  its  divine  appli- 
cation ?  Is  it  no  longer  our  guide,  our  authorit}', 
our  one  perfect  rule  and  unerring  standard  ?  Has 
the  marked  change  that  has  come  over  the  Church's 
moral  condition  deprived  the  Word  of  God  of  all 
power  of  application  to  us — "to  all  that  in  every 
place  call  on  the  name  of  our  Lord  Jesus  Christ"? 
Has  our  Father's  most  precious  revelation  become, 
in  any  one  particular,  a  dead  letter — a  piece  of  ob- 
solete writing — a  document  pertaining  to  da3-s  long 
gone  by?  Has  our  altered  condition  robbed  the 
Word  of  God  of  a  single  one  of  its  moral  glories  ? 

Reader,  what  answer  does  your  heart  return  to 


CHAPTER    XVII.  273 

these  questions  ?  Let  us  most  earnestl}^  entreat  of 
you  to  weigh  them  honestly,  humbl}^  and  prayerfully 
in  the  presence  of  your  Lord.  We  believe  your 
answer  will  be  a  wonderfully  correct  index  of  your 
real  position  and  moral  state.  Do  3'ou  not  clearly 
see  and  fully  admit  that  Scripture  can  never  lose  its 
power  ?  Can  the  principles  of  1  Corinthians  vi.  ever 
cease  to  be  binding  on  the  Church  of  God  ?  It  is 
fully  admitted — for  who  can  deny  that  things  are 
sadly  changed  ? — but  "Scripture  cannot  be  broken," 
and  therefore  what  w^as  "a fault"  in  the  first  century 
cannot  be  right  in  the  nineteenth ;  there  may  be 
more  difficulty  in  carrying  out  divine  principles,  but 
we  must  never  consent  to  surrender  them,  or  to  act 
on  any  lower  ground.  If  once  we  admit  the  idea 
that  because  the  whole  professing  church  has  gone 
wrong  it  is  impossible  for  us  to  do  right,  the  whole 
principle  of  Christian  obedience  is  surrendered.  It 
is  as  wrong  for  "brother  to  go  to  law  with  brother 
before  the  unbelievers"  to-day  as  when  the  apostle 
wrote  his  epistle  to  the  assembly-  at  Corinth.*    True, 

*lt  is  well  for  us  to  bear  in  mind  that  Avherever  there  are  "two 
or  three  "  gathered  to  the  Name  of  the  Lord  Jesus,  in  ever  such 
■weakness,  there  will  be  found,  if  only  they  are  truly  humble  and 
dependent,  spiritual  ability  to  judge  in  any  case  that  may  arise 
between  brethren.  They  can  count  on  divine  wisdom  being  sup- 
plied for  the  settlement  of  any  question,  plea,  or  controversy,  so 
that  there  need  not  be  any  reference  to  a  worldly  tribunal. 

No  doubt  Avorldly  men  Avould  smile  at  such  an  idea;  but  we  must 
adhere,  with  holy  decision,  to  the  guidance  of  Scripture.  Brother 
must  not  go  to  hnv  Avith  brother  before  the  unbelievers.  This  is 
distinct  and  emphatic.  There  arc  resources  available  for  the  as- 
sembly in  Christ,  the  Head  and  Lord,  for  the  settlement  of  every 
possible  question. 

Let  the  Lord's  people  seriously  apply  their  hearts  to  the  consid- 


274  DEUTERONOMY. 

the  Church's  visible  unity  is  gone ;  she  is  shorn  of 
many  gifts,  she  has  departed  from  her  normal  con- 
dition ;  but  the  principles  of  the  Word  of  God  can 
no  more  lose  their  power  than  the  blood  of  Christ 
can  lose  its  virtue  or  His  priesthood  lose  its  efficacy. 
And  further,  we  must  bear  in  mind  that  there  are 
resources  of  wisdom,  grace,  power,  and  spiritual 
gift  treasured  up  for  the  Church  in  Christ  her  Head, 
ever  available  for  those  who  have  faith  to  use  them. 
We  are  not  straitened  in  our  blessed  and  adorable 
Head.  We  need  never  expect  to  see  the  body  re- 
stored to  its  normal  condition  on  the  earth,  but  for 
all   that,  it  is  our  privilege  to    see  what   the   true 


eration  of  this  subject.  Let  them  see  that  they  are  gathered  on  the 
true  ground  of  the  Church  of  God ;  and  then,  though  ever  conscious 
that  things  are  not  as  they  once  v.ere  in  the  Church — though  sensi- 
ble of  the  greatest  weakness,  failure,  and  shortcoming,  they  will 
nevertheless  find  the  grace  of  Christ  ever  sufficient  for  them,  and 
the  Word  of  God  full  of  all  needed  instruction  and  authority,  so 
that  they  need  never  betake  themselves  to  the  Avorld  for  help, 
counsel,  or  judgment.  "  Where  two  or  three  are  gathered  together 
in  My  name,  there  am  I  in  the  midst  of  them." 

This  surely  is  enough  for  every  exigence.  Is  there  any  question 
that  our  Lord  Christ  cannot  settle  ?  Do  we  want  natural  clever- 
ness, worldly  wisdom,  long-headedness,  great  learning,  keen  sa- 
gacity, if  we  have  Him?  Surely  not;  indeed  all  such  things  can 
only  prove  like  Saul's  armor  to  David.  All  we  want  is,  simply  to 
use  the  resources  which  we  have  in  Christ.  We  shall  assuredly 
find,  "in  the  place  Avhere  His  name  is  recorded,"  priestly  wisdom 
to  judge  in  every  case  which  may  arise  between  brethren. 

And  further,  let  the  Lord's  dear  people  remember,  in  all  cases  of 
local  difficulty  which  may  arise,  that  there  is  no  need  whatever  for 
them  to  look  for  extraneous  aid,  to  Avrite  to  other  places  to  get  some 
wise  man  to  come  and  lielp  them.  No  doubt,  if  the  Lord  sends  any 
of  His  beloved  servants  at  the  moment,  their  sympathy,  fellowship, 
counsel,  and  help  will  be  Iiighly  prized.  AVe  are  not  encouraging 
independence  one  of  the  other,  but  absolute  and  complete  depend- 
ence upon  Christ,  our  Head  and  Lord. 


CHAPTEU    XVII.  275 

ground  of  the  body  is,  and  it  is  our  duty  to  occupy 
that  ground  and  no  other. 

Now,  it  is  perfectly  wonderful  the  change  that 
takes  i)lace  in  our  whole  condition — in  our  view  of 
things,  in  our  thoughts  of  ourselves  and  our  sur- 
roundings— the  moment  we  plant  our  foot  on  the 
true  ground  of  the  Church  of  God.  Every  thing 
seems  changed ;  the  Bible  seems  a  new  book ;  we 
see  every  thing  in  a  new  light ;  portions  of  Scripture 
which  we  have  been  reading  for  years  without 
interest  or  profit  now  sparkle  with  divine  light,  and 
fill  us  with  wonder,  love,  and  praise.  We  see  every- 
thing from  a  new  stand-point ;  our  whole  range  of 
vision  is  changed  ;  we  have  made  our  escape  from 
the  murky  atmosphere  which  inwraps  the  M'hole 
professing  church,  and  can  now  look  around  and  see 
things  clearly  in  the  heavenly  light  of  Scripture.  In 
fact,  it  seems  like  a  new  conversion  ;  and  we  find  we 
can  now  read  Scripture  intelligenth-,  because  we  have 
the  divine  key.  We  see  Christ  to  be  the  centre  and 
object  of  all  the  thoughts,  purposes,  and  counsels  of 
God  from  everlasting  to  everlasting,  and  hence  we 
are  conducted  into  that  marvelous  sphere  of  grace 
and  glory  which  the  Holv  Ghost  delights  to  unfold 
in  the  i)recious  Word  of  God. 

May  the  reader  be  led  into  the  thorough  under- 
standing of  all  this,  by  the  direct  and  powerful 
ministry  of  the  Holy  Spirit.  May  he  be  enabled 
to  give  himself  to  the  study  of  Scripture,  and  to 
surrender  himself,  unreservedly,  to  its  teaching  and 
authoritj'.    Let  him  not  confer  with  flesh  and  blood, 


276  DEUTEKONO.MY. 

but  cast  Himself,  like  a  little  child,  on  the  Lord, 
and  seek  to  be  led  on  in  spiritual  intelligence  and 
practical  conformity  to  the  mind  of  Christ. 

We  must  now  look  for  a  moment  at  the  closing 
verses  of  our  chapter,  in  which  we  have  a  remark- 
able onlook  into  Israel's  future,  anticipating  the 
moment  in  which  they  should  seek  to  set  a  king 
over  them. 

"When  thou  art  come  unto  the  land  which  the 
Lord  thy  God  giveth  thee,  and  shalt  possess  it,  and 
shalt  dwell  therein,  and  shalt  say,  I  will  set  a  king 
over  me,  like  as  all  the  nations  that  are  about  me  ; 
thou  shalt  in  any  wise  set  him  king  over  thee  Avhom 
the  Lord  th}^  God  shall  choose  ;  one  from  among  thy 
brethren  shalt  thou  set  king  over  thee  ;  thou  mayest 
not  set  a  stranger  over  thee,  which  is  not  thy  brother. 
But  he  shall  not  multiply  horses  to  himself,  nor  cause 
the  people  to  return  to  Egypt,  to  the  end  that  he 
should  multiply  horses  ;  forasmuch  as  the  Lord  hath 
said  unto  you,  'Ye  shall  henceforth  return  no  more 
that  way.'  Neither  shall  he  multipl}^  wdves  to  him- 
self, that  his  heart  turn  not  awa}' ;  neither  shall  he 
greatly  multiply  to  himself  silver  and  gold." 

How  very  remarkable  that  the  three  things  which 
the  king  was  not  to  do  were  just  the  very  things 
which  were  done  —  and  extensively  done  by  the 
orreatest  and  wisest  of  Israel's  monarchs.  "Kinj? 
Solomon  made  a  navy  of  ships  in  Ezion-geber,  which 
is  beside  Eloth,  on  the  shore  of  the  Eed  Sea,  in  the 
land  of  Edora.  And  Hiram  sent  in  the  navy  his 
servants,  shipmen  that  had  knowledge  of  the  sea. 


CHAPTER    XVII.  277 

with  the  servants  of  Solomon.  And  they  came  to 
Ophir,  and  fetched  from  thence  gold,  four  hundred 
and  twent}'  talents  [over  two  millions],  and  brought 
it  to  king  Solomon.'*  "And  Hiram  sent  to  the  king 
sixscore  talents  of  gold."  "And  the  weight  of  gold 
that  came  to  Solomon  in  one  year  was  six  hundred 
threescore  and  six  talents  of  gold  [nearly  three  and 
a  half  millions],  beside  that  he  had  of  the  merchant- 
men, and  of  the  traffic  of  the  spice  merchants,  and 
of  all  the  kings  of  Arabia,  and  of  the  governors  of 
the    country."     Again,  we   read,   "And   the   king 

made  silver  to  be  in  Jerusalem  as  stones 

And  Solomon  had  horses  hrougltt  out  of  Egypt. 
....    But    king   Solomon   loved    many   strange 

women And  he  had  seven  hundred  wives, 

princesses,  and  three  hundred  concubines  ;  and  his 
wives  turned  away  his  heart."  (1  Kings  ix,  x,  xi.) 

What  a  tale  this  tells!  what  a  commentary  it 
furnishes  upon  man  in  his  very  best  and  highest 
estate !  Here  was  a  man  endowed  with  wisdom  be- 
yond all  others,  surrounded  by  unexampled  bless- 
ings, dignities,  honors,  and  privileges ;  his  earthl}- 
cup  was  full  to  the  brim  ;  there  was  nothing  lacking 
which  this  Avorld  could  supply  to  minister  to  human 
happiness.  And  not  only  so,  but  his  remarkable 
prayer  at  the  dedication  of  the  temple  might  well 
lead  us  to  cherish  the  brightest  hopes  respecting 
him,  both  personally  and  officiall3\ 

But  sad  to  say,  he  broke  down  most  deplorabl}' 
in  every  one  of  the  particulars  as  to  which  the  law 
of  his  God  had  spoken  so  definitely  and  so  clearly. 


278  DEUTERONOMY. 

He  was  told  not  to  multiply  silver  and  gold,  and  yet 
he  multiplied  them  ;  he  was  told  not  to  return  to 
Egypt  to  multiply  horses,  and  yet  to  Egypt  he  went 
for  horses ;  he  was  told  not  to  multiply  wives,  and 
yet  he  had  a  thousand  of  them,  and  they  turned  away 
his  heart.  Such  is  man !  Oh,  how  little  is  he  to  be 
counted  upon!  "All  flesh  is  as  grass,  and  all  the 
glory  of  man  as  the  flower  of  grass.  The  grass 
withereth,  and  the  flower  thereof  falleth  away." 
"Cease  ye  from  man  whose  breath  is  in  his  nos- 
trils, for  wherein  is  he  to  be  accounted  of?" 

But  we  may  ask.  How  are  we  to  account  for 
Solomon's  signal,  sorrowful,  and  humiliating  fail- 
ure ?  what  was  the  real  secret  of  it  ?  To  answer 
this,  we  must  quote  for  the  reader  the  closing  verses 
of  our  chapter. 

"And  it  shall  be,  when  he  sitteth  upon  the  throne 
of  his  kingdom,  that  he  shall  write  him  a  cop}^  of 
this  law  in  a  book  out  of  that  which  is  before  the 
priests  the  Levites  ;  and  it  shall  be  ivith  Jiim,  and  he 
shall  read  therein  all  the  days  of  his  life;  that  he  may 
learn  to  fear  the  Lord  his  God,  to  keep  all  the  words 
of  this  law  and  these  statutes,  to  do  them  ;  that  his 
heart  be  not  lifted  up  above  his  brethren,  and  that  he 
turn  not  aside  from  the  commandment,  to  the  right 
hand  or  to  the  left ;  to  the  end  that  he  maj^  prolong 
his  days  in  his  kingdom,  he  and  his  children,  in  the 
midst  of  Israel."  (Ver.  18-20.) 

Had  Solomon  attended  to  these  most  precious  and 
weighty  words,  his  historian  would  have  had  a  very 
different  task  to  perform  ;  but  he  did  not.    We  hear 


CHAPTER    XVII.  279 

nothing  of  his  having  made  a  copy  of  the  law ;  and 
most  assuredlv,  if  he  did  make  a  copy  of  it,  he  did 
not  attend  to  it — yea,  he  turned  his  back  upon  it, 
and  did  the  veiy  things  which  he  was  told  not  to  do. 
In  a  word,  the  cause  of  all  the  wreck  and  ruin  that 
so  rapidl}' followed  the  splendor  of  Solomon's  reign, 
was  the  neglect  of  the  plain  Word  of  God. 

It  is  this  which  makes  it  all  so  solemn  for  us,  in 
this  our  own  da}-,  and  which  leads  us  to  call  the 
earnest  attention  of  the  reader  to  it.  We  deeply 
feel  the  need  of  seeking  to  rouse  the  attention  of 
the  whole  Church  of  God  to  this  great  subject. 
Neglect  of  the  Word  of  God  is  the  source  of  all  the 
failure,  all  the  sin,  all  the  error,  all  the  mischief  and 
confusion,  the  heresies,  sects,  and  schisms  that  have 
ever  been  or  are  now  in  this  world.  And  we  may 
add,  with  equal  confidence,  that  the  only  real, 
sovereign  remed}^  for  our  present  lamentable  con- 
dition will  be  found  in  returning,  every  one  for  him- 
self and  herself  to  the  simple  but  sadly  neglected 
authority  of  the  Word  of  God.  Let  each  one  see 
his  own  departure,  and  that  of  the  whole  profess- 
ing bod}',  from  the  plain  and  positive  teaching  of 
the  New  Testament — the  commandments  of  our 
blessed  Lord  and  Saviour  Jesus  Christ.  Let  us 
humble  ourselves  under  the  might}'  hand  of  our 
God,  because  of  our  common  sin,  and  let  us  turn 
to  Him  in  true  self-judgment,  and  He  will  graciously 
restore  and  heal  and  bless  us,  and  lead  us  in  that 
most  blessed  path  of  obedience  which  lies  open  be- 
fore ever}'  truly  humble  soul. 


280  DEUTERONOMY. 

Ma}^  God  the  Holy  Ghost,  in  His  own  resistless 
power,  bring  home  to  the  heart  and  conscience  of 
every  member  of  the  body  of  Christ  on  the  face  of 
the  earth,  the  urgent  need  of  an  immediate  and 
unreserved  surrender  to  the  authority  of  the  Word 
of  God. 


CHAPTER  XVIII. 

THE  opening  paragraph  of  this  chapter  suggests  a 
deeply  interesting  and  practical  line  of  truth. 
"The  priests  the  Levites,  and  all  the  tribe  of  Levi, 
shall  have  no  part  nor  inheritance  with  Israel ;  they 
shall  eat  the  offerings  of  the  Lord  made  by  fire,  and 
His  inheritance.  Therefore  shall  they  have  no  inher- 
itance among  their  brethren :  the  Lord  is  their  in- 
heritance, as  He  hath  said  unto  them.  And  this  shall 
be  the  priest's  due  from  the  people,  from  them  that 
offer  a  sacrifice,  whether  it  be  ox  or  sheep  ;  and  they 
shall  give  unto  the  priest  the  shoulder,  and  the  two 
cheeks,  and  the  maw.  The  first-fruits  also  of  thy 
corn,  of  thy  wine,  and  of  thine  oil,  and  the  first  of 
the  fleece  of  thy  sheep  shalt  thou  give  him.  For  the 
Lord  thy  God  hath  chosen  him  out  of  all  th}'  tribes, 
to  stand  to  minister  in  the  name  of  the  Lord,  him 
and  his  sons  forever.  And  if  a  Levite  come  from 
any  of  thy  gates  out  of  all  Israel,  where  he  sojourned, 
and  come  with  all  the  desire  of  his  mind  unto  the  place 
which  the  Lord  shall  choose;  then  he  shall  minister  in 
the  name  of  the  Lord  his  God,  as  all  his  brethren 


CHAPTER    XVIII.  281 

the  Levites  do,  which  stand  there  before  the  Lord. 
They  shall  have  like  portions  to  eat,  beside  that 
which  Cometh  out  of  the  sale  of  his  patrimony/' 
(Ver.  1-8.) 

Here,  as  in  every  part  of  the  book  of  Deuteron- 
oni}',  the  priests  are  classed  with  the  Levites  in  a  very 
marked  way.  We  have  called  the  reader's  attention 
to  this  as  a  special  characteristic  feature  of  our 
book,  and  shall  not  dwell  upon  it  now,  but  merel}', 
in  passing,  remind  the  reader  of  it,  as  something 
claiming  his  attention.  Let  him  weigh  the  opening 
words  of  our  chapter,  "The  priests  the  Levites," 
and  compare  them  with  the  way  in  which  the  priests 
the  sons  of  Aaron  are  spoken  of  in  Exodus,  Levit- 
icus, and  Numbers ;  and  if  he  should  be  disposed 
to  ask  the  reason  of  this  distinction,  we  believe  it  to 
be  this,  that  in  Deuteronomy  the  divine  object  is,  to 
bring  the  whole  assembly  of  Israel  more  into  prom- 
inence, and  hence  it  is  that  the  priests  in  their 
official  capacity  come  rarely  before  us.  The  grand 
Deuteronomic  idea  is,  Israel  in  immediate  relation- 
ship  with  Jehovah. 

Now,  in  the  passage  just  quoted,  we  have  the 
priests  and  the  Levites  linked  together,  and  pre- 
sented as  the  Lord's  servants,  wholly  dependent 
upon  Him,  and  intimately  identified  with  His  altar 
and  His  service.  This  is  full  of  interest,  and  opens 
up  a  very  important  field  of  practical  truth,  to  which 
the  Church  of  God  would  do  well  to  attend. 

In  looking  through  the  history  of  Israel,  we 
observe  that  when  things  were  in  any  thing  like  a 


282  DEUTERONOMY. 

healthful  condition,  the  altar  of  God  was  well  at- 
tended to,  and,  as  a  consequence,  the  priests  and 
the  Levites  were  well  supplied.  If  Jehovah  had 
His  portion.  His  servants  were  sure  to  have  theirs; 
if  He  was  neglected,  so  were  they.  They  were 
bound  up  together.  The  people  were  to  bring  their 
offerings  to  God,  and  He  shared  them  with  His 
servants.  The  priests  the  Levites  were  not  to  exact 
or  demand  of  the  people,  but  the  people  were  privi- 
leged to  bring  their  gifts  to  the  altar  of  God,  and 
He  permitted  His  servants  to  feed  upon  the  fruit 
of  His  people's  devotedness  to  Him. 

Such  was  the  true — the  divine  idea  as  to  the  Lord's 
servants  of  old.  They  were  to  live  upon  the  volun- 
tary offerings  presented  to  God  by  the  whole  con- 
gregation. True  it  is  that  in  the  dark  and  evil  days 
of  the  sons  of  Eli  we  find  something  sadly  different 
from  this  lovely  moral  order.  Then,  "the  priest's 
custom  witli  the  people  was,  that  when  any  one 
offered  sacrifice,  the  priest's  servant  came,  while  the 
flesh  was  in  seething,  with  a  flesh-hook  of  three 
teeth  in  his  hand ;  and  he  struck  it  into  the  pan,  or 
kettle,  or  caldron,  or  pot;  all  that  the  flesh-hook 
brought  up,  the  priest  took  for  himself.  So  they 
did  in  Sliiloh  unto  all  the  Israelites  that  came 
thither.  Also  before  they  burnt  the  fat  [God's 
special  portion],  the  priest's  servant  came,  and  said 
to  the  man  that  sacrificed,  ^Give  flesh  to  roast  for 
the  priest ;  for  he  will  not  have  sodden  flesh  of  thee, 
but  raw.'  And  if  any  man  said  unto  him,  Let  them 
not  fail  to  burn  the  fat  presently,  and  then  take  as 


CHAPTER    XVIII.  283 

much  as  thy  soul  desiieth ;  then  he  would  answer 
hun,  'Nay;  but  tliou  shalt  give  it  me  now;  and  if 
not,  /  will  take  it  by  force. '  Wherefore  the  sin  of 
the  young  men  was  ver}'  great  before  the  Lord  ;  for 
men  abhorred  the  offering  of  the  Lord."  (1  Sam. 
ii.  13-17.) 

All  this  was  truly  deplorable,  and  ended  in  the 
solemn  judgment  of  God  upon  the  house  of  Eli.  It 
could  not  be  otherwise.  If  those  who  ministered  at 
the  altar  could  be  guilty  of  such  terrible  iniquity  and 
impiet}^,  judgment  must  take  its  course. 

But  the  normal  condition  of  things,  as  presented 
in  our  chapter,  was  in  vivid  contrast  with  all  this 
frightful  iniquity.  Jehovah  would  surround  Himself 
with  the  willing  offerings  of  His  people,  and  from 
these  offerings  He  would  feed  His  servants  who  min- 
istered at  His  altar.  Hence,  therefore,  when  the 
altar  of  God  was  diligently,  ferventl}',  and  devotedly 
attended  to,  the  priests  the  Levites  had  a  rich  por- 
tion— an  abundant  supply  ;  and  on  the  other  hand, 
when  Jehovah  and  His  altar  were  treated  with  cold 
neglect,  or  merely  waited  upon  in  a  barren  routine 
or  heartless  formalism,  the  Lord's  servants  were  cor- 
respondingly neglected.  In  a  word,  they  stood  in- 
timately identified  with  the  worship  and  service  of 
the  God  of  Israel. 

Thus,  for  example,  in  the  bright  days  of  the  good 
king  Hezekiah,  when  things  were  fresh  and  hearts 
happy  and  true,  we  read,  "And  Hezekiah  appointed 
the  courses  of  the  i)riests  and  the  Levites  after  their 
courses,  every  man  according  to  his  service,  the 
19 


284  DEUTERONOMY. 

priests  and  Levites  for  burnt- offerings  and  for 
peace-offerings,  to  minister,  and  to  give  tlianks, 
and  to  praise  in  the  gates  of  the  tents  of  the  Lord. 
He  appointed  also  the  king's  portion  of  his  substance 
for  the  burnt-offerings,  to  wit,  for  the  morning  and 
evening  burnt-offerings,  and  the  burnt-offerings  for 
the  Sabbaths,  and  for  the  new  moons,  and  for  the 
set  feasts,  as  it  is  loritten  in  the  laio  of  the  Lord. 
Moreover,  he  commanded  the  people  that  dwelt  in 
Jerusalem  to  give  the  portion  of  the  priests  and  the 
Levites^  that  they  might  he  encouraged  in  the  laiv  of 
the  Lord.  And  as  soon  as  the  commandment  came 
abroad,  the  children  of  Israel  brought  in  abundance 
the  first-fruits  of  corn,  wine,  and  oil,  and  hone}', 
and  of  all  the  increase  of  the  field  ;  and  the  tithe  of 
all  things  brought  they  in  abundantly.  And  con- 
cerning the  children  of  Israel  and  Judah,  that  dwelt 
in  the  cities  of  Judah,  the}'  also  brought  in  the  tithe 
of  oxen  and  sheep,  and  the  tithe  of  holy  things 
which  were  consecrated  unto  the  Lord  their  God, 
and  laid  them  by  heaps.  In  the  third  month  they 
began  to  lay  the  foundation  of  the  heaps,  and 
finished  them  in  the  seventh  month.  And  when 
Hezekiah  and  the  princes  came  and  saw  the  heaps, 
they  blessed  the  Lord  and  His  people  Israel.  Then 
Hezekiah  questioned  with  the  priests  and  the  Levites 
concerning  the  heaps.  And  Azariah  the  chief  priest 
of  the  house  of  Zadok  answered  him,  and  said, 
^  Since  the  peop)le  began  to  bring  the  offerings  into  the 
Jiouse  of  the  Lord,  ive  have  had  enough  to  eat,  ayid 
have  left  plenty;  for  the  Lord  hath  blessed  His  p)eople; 


CHAPTER    XVIII.  285 

and  that  ivhich  is  left  is  this  great  store.''  (2  Cliron. 
xxxi.  2-10.) 

How  trill}'  refreshing  is  all  this !  and  how  en- 
couraging! The  deep,  full,  silveiy  tide  of  devoted- 
ness  flowed  around  the  altar  of  God,  bearing  upon  its 
bosom  an  ample  supply  to  meet  all  the  need  of  the 
Lord's  servants,  and  "heaps"  beside.  This,  we  may 
feel  assured,  was  grateful  to  the  heart  of  the  God  of 
Israel,  as  it  was  to  the  hearts  of  those  who  had  given 
themselves,  at  His  call  and  by  His  appointment,  to 
the  service  of  His  altar  and  His  sanctuary. 

And  let  the  reader  specially  note  those  precious 
words,  "^4s  it  is  ivritten  in  the  laiv  of  the  Lord.''  Here 
was  Hezekiah's  authorit}',  the  solid  basis  of  his  whole 
line  of  conduct  from  first  to  last.  True,  the  nation's 
visible  unitj^  was  gone  ;  the  condition  of  things  when 
he  beo^an  his  blessed  work  was  most  discourao^ino^: 
but  the  word  of  the  Lord  was  as  true,  as  real,  and  as 
direct  in  its  application  in  Hezekiah's  day  as  it  was 
in  the  days  of  David  or  Joshua.  Hezekiah  rightl}' 
felt  that  Deuteronomy  xviii.  1-8  applied  to  his  da}" 
and  to  his  conscience,  and  that  he  and  the  people 
were  responsible  to  act  upon  it,  according  to  their 
ability.  Were  the  priests  and  the  Levites  to  starve 
because  Israel's  national  unity  was  gone?  Surely 
not.  They  were  to  stand  or  fall  with  the  Word,  the 
worship,  and  the  work  of  God.  Circumstances 
miirlit  varv,  and  the  Israelite  miojht  find  himself  in  a 
position  in  which  it  would  be  impossible  to  carry  out 
in  detail  all  the  ordinances  of  the  Levitical  ceremo- 
nial, but  he  never  could  find  himself  in  circumstances 


286  DEUTERONOMY. 

in  which  it  was  not  his  high  privilege  to  give  full  ex- 
pression to  his  heart's  devotedness  to  the  service, 
the  altar,  and  the  law  of  Jehovah. 

Thus,  then,  we  see,  throughout  the  entire  history 
of  Israel,  that  when  thins^s  were  at  all  bright  and 
health}',  the  Lord's  worship,  His  work,  and  His  work- 
men were  blessedly  attended  to ;  but  on  the  other 
hand,  when  things  were  low,  when  hearts  were  cold, 
when  self  and  its  interests  had  the  uppermost  place, 
then  all  these  great  objects  were  treated  with  heart- 
less neglect.  Look,  for  example,  at  Nehemiah  xiii. 
When  that  beloved  and  faithful  servant  returned 
to  Jerusalem,  after  an  absence  of  certain  days,  he 
found,  to  his  deep  sorrow,  that,  even  in  that  short 
time,  various  things  had  gone  sadly  astray  ;  amongst 
the  rest,  the  poor  Levites  had  been  left  without  any 
thing  to  eat.  "And  I  perceived  that  the  portions 
of  the  Levites  had  not  been  given  them  ;  for  the 
Levites  and  the  singers  that  did  the  work  were  fled 
eA'ery  one  to  his  field."  There  were  no  "heaps"  of 
first-fruits  in  those  dismal  da3S,  and  surely  it  was 
hard  for  men  to  work  and  sing  when  they  had  no- 
thing to  eat.  This  was  not  according  to  the  law  of 
Jehovah,  nor  according  to  His  loving  heart.  It  was 
a  sad  reproach  upon  the  people  that  the  Lord's  serv- 
ants were  obliged,  through  their  gross  neglect,  to 
abandon  His  worship  and  His  work  in  order  to  keep 
themselves  from  starving. 

This,  truly,  was  a  deplorable  condition  of  things. 
Nehemiah  felt  it  keenly,  as  we  read,  "Then  con- 
tended I  with  the  rulers,  and  said,  '  Why  is  the  house 


CHAFTKR    XVIII.  287 

of  God  forsaken?'  And  I  gathered  them  together, 
and  set  them  in  their  place.  Then  brought  all  Judah 
the  tithe  of  the  corn,  and  the  new  wine,  and  the  oil, 
unto  the  treasuries.  And  I  made  treasurers  over 
the  treasuries,  ....  for  they  were  counted  faith- 
ful;"— they  were  entitled  to  the  confidence  of  their 
brethren — "and  their  office  was  to  distribute  unto 
their  brethren."  It  needed  a  number  of  tried  and 
faithful  men  to  occupy  the  high  position  of  dis- 
tributing to  their  brethren  the  precious  fruit  of  the 
people's  devotedness ;  the}^  could  take  counsel  to- 
gether, and  see  that  the  Lord's  treasury  was  faith- 
fully managed,  according  to  His  Word,  and  the  need 
of  His- true  and  bona-fide  workmen  fully  met,  without 
prejudice  or  partial  it}'. 

Such  was  the  lovely  order  of  the  God  of  Israel — 
an  order  to  which  every  true  Israelite  such  as 
Nehemiah  and  Hezekiah  would  delight  to  attend. 
The  rich  tide  of  blessing  flowed  forth  from  Jehovah 
to  His  people,  and  back  from  His  people  to  Him, 
and  from  that  flowing  tide  His  servants  were  to 
draw  a  full  supply  for  all  their  need.  It  was  a 
dishonor  to  Him  to  have  the  Levites  obliged  to 
return  to  their  fields  ;  it  proved  that  His  house  was 
forsaken,  and  that  there  was  no  sustenance  for  His 
servants. 

Now,  the  question  may  here  be  asked.  What  has 
all  this  to  say  to  us?  what  has  the  Church  of  God  to 
learn  from  Deuteronomy  xviii.  1-8  ?  In  order  to 
answer  this  question,  we  must  turn  to  1  Corinthians 
ix,  where  the  inspired  apostle  deals  with  the  very 


288  DEUTERONOMY. 

important  subject  of  the  support  of  the  Christian 
ministry  —  a  subject  so  Uttle  understood  by  the 
great  mass  of  professing  Christians.  As  to  the  laiv  of 
the  case^  it  is  as  distinct  as  possible.  *' Who  goeth  a 
warfare  at  any  time  at  his  own  charges  ?  who  planteth 
a  vineyard,  and  eateth  not  of  the  fruit  thereof?  or 
who  feedeth  a  flock,  and  eateth  not  of  the  milk  of 
the  flock?  Say  I  these  things  as  a  man?  or  saiih 
not  the  law  the  same  also?  For  it  is  written  in  the 
law  of  Moses,  'Thou  shalt  not  muzzle  the  mouth  of 
the  ox  that  treadeth  out  the  corn.  Doth  God  take 
care  for  oxen  ?  or  saith  He  it  altogether  for  our  sakes  ? 
For  our  sakes,  no  doubt,  this  is  written  ;  that  he  that 
ploweth  should  plow  in  hope,  and  that  he  that 
thresheth  in  hope  should  be  partaker  of  his  hope.  If 
we  have  sown  unto  you  spiritual  things,  is  it  a  great 
thing  if  we  shall  reap  your  carnal  things?  If  others 
be  partakers  of  this  power  over  you,  are  not  we 
rather?  Nevertheless" — here  grace  shines  out,  in  all 
its  heavenly  lustre — "we  have  not  used  this  power ; 
but  suffer  all  things  lest  we  should  hinder  the  gospel 
of  Christ.  Do  ye  not  know  that  they  which  minister 
about  holy  things  live  of  the  things  of  the  temple? 
and  they  which  wait  at  the  altar  are  partakers  with 
the  altar?  Even  so  hath  the  Lord  ordained  that 
they  which  preach  the  gospel  should  live  of  the 
gospel.  But" — here  again  grace  asserts  its  holy 
dignity — "I  have  used  none  of  these  things  ;  neither 
have  I  written  these  things  that  it  should  be  so  done 
unto  me  ;  for  it  were  better  for  me  to  die  than  that 
any  man  should  make  my  glorying  void.    For  though 


CHAPTER    XVIII.  280 

I  preach  the  gospel,  I  have  nothing  to  glory  of;  for 
necessity  is  laid  upon  me ;  yea,  woe  is  unto  me  if  I 
preach  not  the  gospel!  For  if  I  do  this  thing 
willingly,  I  have  a  reward ;  but  if  against  my  will, 
a  dispensation  of  the  gospel  is  committed  unto  me. 
What  is  my  reward,  then  ?  Verily  that  when  I 
preach  the  gospel,  I  ma}'  make  the  gospel  of  Christ 
without  charge,  that  I  abuse  not  my  power  in  the 
gospel."  (Ver.  7-18.) 

Here  we  have  this  interesting  and  weighty  subject 
presented  in  all  its  bearings.  The  inspired  apostle 
lays  down,  with  all  possible  decision  and  clearness, 
the  divine  law  on  the  point.  There  is  no  mistaking 
it.  ''The  Lord  hath  ordained  that  the^^  that  preach 
Ihc  gospel  should  live  of  the  gospel;  "  that  just  as 
the  priests  and  the  Levites  of  old  lived  on  the  offer- 
ings presented  by  the  people,  so  now,  those  who  are 
really  called  of  God,  gifted  by  Christ,  and  fitted  by 
the  Hoi}'  Ghost  to  preach  the  gospel,  and  who  are 
giving  themselves  constantly  and  diUgently  to  that 
glorious  work,  are  morally  entitled  to  temporal  sup- 
port. It  is  not  that  they  should  look  to  those  to 
whom  they  preach  for  a  certain  stipulated  sum. 
There  is  no  such  idea  as  this  in  the  New  Testament. 
The  workman  must  look  to  his  Master,  and  to  Him 
alone,  for  support.  Woe  be  to  him  if  he  looks  to  the 
church,  or  to  men  in  any  wa}''.  The  priests  and 
Levites  had  their  portion  in  and  from  Jehovah.  He 
was  the  lot  of  their  inheritance.  True,  He  expected 
the  people  to  minister  to  Him  in  the  persons  of  His 
servants.     He  told  them  what  to  give,  and  blessed 


290  DEUTERONOMY. 

them  in  giving:  it  was  their  high  privilege,  as  well 
as  their  bounden  dut}^,  to  give  ;  had  they  refused  or 
neglected,  it  would  have  brought  drought  and  barren- 
ness upon  their  fields  and  vine3'ards.  (Hag.  i.  5-11.) 

But  the  priests  the  Levites  had  to  look  07ily  to 
Jehovah.  If  the  people  failed  in  their  offerings,  the 
Levites  had  to  fly  to  their  fields  and  work  for  their 
living.  They  could  not  go  to  law  with  any  one  for 
tithes  and  offerings ;  their  only  appeal  was  to  the 
God  of  Israel,  who  had  ordained  them  to  the  work 
and  given  them  the  work  to  do. 

So  also  with  the  Lord's  workmen  now — the}^  must 
look  only  to  Him.  They  must  be  well  assured  that 
He  has  fitted  them  for  the  work,  and  called  them  to 
it,  ere  they  attempt  to  push  out  (if  we  may  so  ex- 
press it)  from  the  shore  of  circumstances,  and  give 
themselves  wholly  to  the  work  of  preaching.  They 
must  take  their  eyes  completely  oft"  from  men — from 
all  creature-streams  and  human  props,  and  lean 
exclusively  upon  the  living  God.  We  have  seen  the 
most  disastrous  consequences  resulting  from  acting 
under  a  mistaken  impulse  in  this  most  solemn  mat- 
ter;  men  not  called  of  God,  or  fitted  for  the  work, 
giving  up  their  occupations,  and  coming  forth,  as 
they  said,  to  live  by  faith  and  give  themselves  to  the 
work.  Deplorable  shipwreck  was  the  result  in  every 
instance.  Some,  when  they  began  to  look  the  stern 
realities  of  the  path  straight  in  the  face,  became  so 
alarmed  that  the}^  actually  lost  their  mental  balance, 
lost  their  reason  for  a  time  ;  some  lost  their  peace, 
and  some  went  risht  back  into  the  world  ao^ain. 


CHAPTER    XVIII.  291 

In  short,  it  is  our  deep  and  thorough  conviction, 
after  forty  3^ears'  observation,  that  the  cases  are  few 
and  far  between  in  which  it  is  morally  safe  and  good 
for  one  to  abandon  his  bread-winning  calling  in 
order  to  preach  the  gospel.  It  must  be  so  distinct 
and  unquestionable  to  the  man  himself,  that  he  has 
onl}'  to  say,  with  Lulher,  at  the  Diet  of  Worms, 
"Here  I  am  ;  I  can  do  no  otherwise  :  God  help  me  ! 
Amen."  Then  he  may  be  perfectly  sure  that  God 
will  sustain  him  in  the  work  to  which  He  has  called 
him,  and  meet  all  his  need  "according  to  His  riches 
in  glory  by  Christ  Jesus."  And  as  to  men  and 
their  thoughts  respecting  him  and  his  course,  he  has 
simply  to  refer  them  to  his  Master.  He  is  not  re- 
sponsible to  them,  nor  has  he  ever  asked  them  for 
any  thing.  If  they  were  compelled  to  support  him, 
reason  would  that  they  might  complain  or  raise 
questions  ;  but  as  they  are  not,  they  must  just  leave 
him,  remembering  that  to  his  own  Master  he  stand- 
eth  or  falleth. 

But  when  we  look  at  the  splendid  passage  just 
quoted  from  1  Corinthians  ix,  we  find  that  the 
blessed  apostle,  after  having  established,  be^-ond  all 
question,  his  right  to  be  supported,  relinquishes  it 
completely. — '-Nevertheless,  I  have  used  none  of 
these  things."  He  worked  with  liis  hands;  he 
wrought  with  labor  and  travail  night  and  day,  in 
order  not  to  be  chargeable  or  burdensome  to  any. 
"These  hands,"  he  says,  "have  ministered  to  my 
necessities, 'and  those  that  were  with  me."  He 
coveted  no  man's  silver  or  gold  or  apparel.     He 


292  DEUTERONOMY. 

traveled,  he  preached,  he  visited  from  house  to 
house,  he  was  the  laborious  apostle,  the  earnest 
evangelist,  the  diligent  pastor,  he  had  the  care  of  all 
the  churches.  Was  not  he  entitled  to  support  ? 
Assuredly  he  was.  It  ought  to  have  been  the  joy 
of  the  Church  of  God  to  minister  to  his  every  need. 
But  he  never  enforced  his  claim — nay,  he  surren-- 
dered  it.  He  supported  himself  and  his  companions 
by  the  labor  of  his  hands ;  and  all  this  as  an  ex- 
ample, as  he  says  to  the  elders  of  Ephesus,  "I  have 
showed  30U  all  things,  how  that  so  laboring  ye 
ought  to  support  the  weak,  and  to  remember  the 
words  of  the  Lord  Jesus,  how  He  said,  'It  is  more 
blessed  to  give  than  to  receive.'  " 

Now,  it  is  perfectly  wonderful  to  think  of  this 
beloved  and  revered  servant  of  Christ,  with  his  ex- 
tensive travels  from  Jerusalem  and  round  about  tc 
Ill^^ricum,  his  gigantic  labors  as  an  evangelist,  a 
pastor,  and  a  teacher,  and  3'et  finding  time  to  sup- 
port himself  and  others  by  the  work  of  his  hands. 
Truly  he  occupied  high  moral  ground.  His  case  is 
a  standing  testimony  against  hirelingism,  in  every 
shape  and  form.  The  infidel's  sneering  references  to 
well-paid  ministers  could  have  no  application  what- 
ever to  him.    He  certainly  did  not  preach  for  hire. 

And  yet  he  thankfully  received  help  from  those 
who  knew  how  to  give  it.  Again  and  again  the 
beloved  assembly  at  Philippi  ministered  to  the 
necessities  of  their  revered  and  beloved  father  in 
Christ.  How  well  for  them  that  they  did  so!  It 
will  never  be  forgotten.      Millions  have  read  the 


CIIAI'TEK    XVIII.  293 

sweet  record  of  their  devotedness,  and  been  re- 
freshed by  the  odor  of  their  sacrifice  ;  it  is  recorded 
in  heaven,  where  nothing  of  the  kind  is  ever  for- 
gotten— 3'ea,  it  is  engraved  on  tiie  very  tablets  of 
the  heart  of  Christ.  Hear  how  the  blessed  apostle 
pours  out  his  gi-ateful  heart  to  his  much-loved  chil- 
dren.— "I  rejoiced  in  the  Lord  greatl}-,  that  now  at 
the  last  your  care  of  me  hath  flourished  again ; 
wherein  3'e  were  also  careful,  but  ye  lacked  oppor- 
tunit3\  Not  that  I  speak  in  respect  of  want;" — 
blessed,  self-denying  servant! — "for  I  have  learned, 
in  whatsoever  state  I  am,  to  be  content.  I  know 
both  how  to  be  abased,  and  I  know  how  to  abound ; 
every  where  and  in  all  things  I  am  instructed  both 
to  be  full  and  to  be  hungiy,  both  to  abound  and  to 
suffer  need.  I  can  do  all  things  through  Christ, 
which  strengtheneth  me.  Notwithstanding,  ye  have 
well  done  that  3'e  did  communicate  with  my  afflic- 
tion. Now  ye  Philippians  know  also,  that  in  the 
beginning  of  the  gospel,  when  I  departed  from 
Macedonia,  no  church  communicated  with  me  as 
concerning  giving  and  receiving,  but  ye  onl3\  For 
even  in  Thessalonica  ye  sent  once  and  again  unto 
my  necessity.  Not  because  I  desire  a  gift ;  but  I 
desire  fruit  that  ma3'  abound  to  your  account.  But 
I  have  all,  and  abound ;  I  am  full,  having  received 
from  Epaphroditus  the  things  which  were  sent  from 
you,  an  odor  of  a  sweet  smell,  a  sacrifice  acceptable, 
well-pleasing  to  God.  '  But  my  God  shall  supply  all 
your  need  according  to  His  riches  in  glory  by  Christ 
Jesus."  (Phil.  iv.  10-19.) 


294  DEUTERONOMY. 

What  a  rare  privilege  to  be  allowed  to  comfort  the 
heart  of  such  an  honored  servant  of  Christ,  at  the 
close  of  his  career,  and  in  the  solitude  of  his  prison 
at  Rome !  How  seasonable,  how  right,  how  lovel}', 
was  their  ministry  !  What  joy  to  i^eceive  the  apos- 
tle's grateful  acknowledgments!  and  then  how  pre- 
cious the  assurance  that  their  service  had  gone  up, 
as  an  odor  of  sweet  smell,  to  the  very  throne  and 
heart  of  God  !  Who  would  not  rather  be  a  Philippian 
ministering  to  the  apostle's  need,  than  a  Corinthian 
calling  his  ministry  in  question,  or  a  Galatian 
breaking  his  heart  ?  How  vast  the  difference  ! 
The  apostle  could  not  take  any  thing  from  the 
assembly  at  Corinth ;  their  state  did  not  admit  of 
it.  Individuals  in  that  assembly  did  minister  to 
him,  and  their  service  is  recorded  on  the  page  of 
inspiration,  remembered  above,  and  it  will  be 
abundantly  rewarded  in  the  kingdom  by  and  b}-. 
"I  am  glad  of  the  coming  of  Stephanas  and  For- 
tunatus  and  Achaicus ;  for  that  ivhich  ivas  lacking 
on  your  part  they  have  supplied.  For  they  have 
refreshed  my  spirit  and  yours,  therefore  acknowl- 
edge 3'e  them  that  are  such."  (1  Cor.  xvi.  17,  18.) 

Thus,  then,  from  all  that  has  passed  before  us, 
we  learn  most  distinctly  that  both  under  the  law  and 
under  the  gospel  it  is  according  to  the  revealed  will, 
and  according  to  the  heart  of  God,  that  those  who 
are  really  called  of  Him  to  the  work,  and  who  devote 
themselves  earnestly,  diligentl}^  and  faithfully  to  it, 
should  have  the  hearty  sympathy  and  practical  help 
of  His  people.      All  who  love  Christ  will  count  it 


CHAPTER    XVIII.  295 

their  deepest  jo}'  to  minister  to  Him  in  the  persons 
of  His  servants.  When  He  Himself  was  here  upon 
earth,  He  graciously  accepted  help  from  the  hands 
of  those  who  loved  Him,  and  had  reaped  the  fruit  of 
His  most  precioTis  ministry — "certain  women,  which 
had  been  healed  of  evil  spirits  and  infirmities,  Mar\', 
called  Magdalene,  out  of  whom  went  seven  devils, 
and  Joanna  the  wife  of  Chuza,  Herod's  steward,  and 
Susanna,  and  many  others,  which  ministered  unto 
Him  of  their  substance."  (Luke  viii.  2,  3.) 

Happy,  highly  privileged  women  !  What  joy  to 
be  allowed  to  minister  to  the  Lord  of  glor}',  in  the 
days  of  His  human  need  and  humiliation  !  There 
stand  their  honored  names,  on  the  divine  page, 
written  down  by  God  the  Holy  Ghost,  to  be  read  by 
untold  millions,  to  be  borne  along  the  stream  of  time 
right  onward  into  eternit}'.  How  well  it  was  for 
those  women  that  they  did  not  waste  their  substance 
in  self-indulgence,  or  hoard  it  up  to  be  rust  on  their 
souls,  or  a  positive  curse,  as  money  must  ever  be  if 
not  used  for  God  ! 

But  on  the  other  hand,  we  learn  the  urgent  need, 
on  the  part  of  all  who  take  the  place  of  workers, 
whether  in  or  out  of  the  assembl}',  of  keeping  them- 
selves perfectly  free  from  all  human  influence,  all 
looking  to  men,  in  any  shape  or  form.  They  must 
have  to  do  with  God  in  the  secret  of  their  own 
souls,  or  they  will  assuredly  break  down,  sooner  or 
later.  They  must  look  to  Him  alone  for  the  supply 
of  their  need.  If  the  church  neglect  them,  the 
church  will  be  the  serious  loser  here  and  hereafter. 


296  DEUTERONOMY. 

If  they  can  support  themselves  by  the  labor  of 
their  hands,  without  curtaiHng  their  direct  service  to 
Christ,  so  much  the  better  ;  it  is  unquestionably  the 
more  excellent  way.  "VVe  are  as  persuaded  of  this  as 
of  the  truth  of  any  proposition  that  could  be  sub- 
mitted to  us.  There  is  nothing  more  spirituall}'  and 
morally  noble  than  a  trul}^  gifted  servant  of  Christ 
supporting  himself  and  his  family  by  the  sweat  of 
his  brow  or  the  sweat  of  his  brain,  and,  at  the  same 
time,  giving  himself  diligently  to  the  Lord's  work, 
whether  as  an  evangelist,  a  pastor,  or  a  teacher. 
The  moral  antipodes  of  this  is  presented  to  our  view 
in  the  person  of  a  man  who,  without  gift  or  grace  or 
spiritual  life,  enters  what  is  called  the  ministr}-,  as  a 
mere  profession  or  means  of  living.  The  position 
of  such  a  man  is  morally  dangerous  and  miserable 
in  the  extreme.  We  shall  not  dwell  upon  it,  inas- 
much as  it  does  not  come  within  the  range  of  the 
subject  which  has  been  engaging  our  attention,  and 
we  are  only  too  thankful  to  leave  it  and  proceed  with 
our  chapter. 

*'When  thou  art  come  into  the  land  which  the 
Lord  thy  God  giveth  thee,  thou  shalt  not  learn  to  do 
after  the  abominations  of  those  nations.  There  shall 
not  be  found  among  you  any  one  that  maketh  his 
son  or  his  daughter  to  pass  through  the  fire,  or  that 
useth  divination,  or  an  observer  of  times,  or  an 
enchanter,  or  a  witch,  or  a  charmer,  or  a  consulter 
with  familiar  spirits,  or  a  wizard,  or  a  necromancer ; 
for  all  that  do  these  things  are  an  abomination  unto 
the  Lord,  and   because  of  these  abominations  the 


CHAPTER    XVIII.  297 

Lord  thy  God  doth  drive  them  out  from  before  thee. 
Thou  shalt  be  perfect  with  the  Lord  thy  God.  For 
these  nations,  -which  thou  shalt  possess,  hearkened 
unto  observers  of  times,  and  unto  diviners ;  but  as 
for  thee.,  the  Lord  thy  God  hath  not  suffered  thee  so 
to  do.''  (Ver.  9-14.) 

Now,  it  may  be  that,  on  reading  the  foregoing 
quotation,  the  reader  feels  disposed  to  ask  what 
possible  application  it  can  have  to  professing  Chris- 
tians. We  ask,  in  reph*,  Are  there  any  professing 
Christians  wlio  are  in  the  habit  of  going  to  witness 
the  performances  of  wizards,  magicians,  and  necro- 
mancers? are  there  any  who  take  part  in  table-turn- 
ing, spirit-rapping,  mesmerism,  or  clairvoyance?* 
If  so,  the  passage  which  we  have  just  quoted  bears 
very  pointedly  and  solemnly  upon  all  such.  We 
most  surely  believe  that  all  these  things  which  we 
have  named  are  of  the  devil.  This  may  sound  harsh 
and  severe,  but  we  cannot  help  that.  We  are  thor- 
oughl}'  persuaded  that  when  people  lend  themselves 
to  the  awful  business  of  bringing  up,  in  any  wa}', 
the  spirits  of  the  departed,  they  are  simply  putting 
themselves  into  the  hands  of  the  devil,  to  be  de- 


*Some  of  our  readers  may  object  to  our  classing  mesmerism  with 
spirit-rapping  and  table-turning.  It  may  be  they  would  regard  it 
in  the  same  light,  and  use  it  in  the  same  way,  as  ether  or  chloro- 
form, in  medical  practice.  We  do  not  attempt  to  dogmatize  on  the 
point.  We  can  only  say  that  we  could  have  nothing  whatever  to  do 
with  it.  We  consider  it  a  most  solemn  tiling  for  any  one  to  allow 
himself  to  be  placed  by  another  in  a  state  of  utter  unconscious- 
ness, for  any  purpose  whatsoever.  And  as  to  the  idea  of  listening 
to,  or  being  guided  by,  the  ravings  of  a  i)ersoii  in  that  state,  we  can 
only  regard  it  as  absolutely  absurd,  if  not  positively  sinful. 


298  DEUTERONOMY. 

ceived  and  deluded  by  his  lies.  What,  we  may 
ask,  do  those  who  hold  in  their  hands  a  perfect  reve- 
lation from  God  want  of  table-turning  and  spirit- 
ra})ping?  Surely  nothing.  And  if,  not  content 
with  that  precious  Word,  they  turn  to  the  spirits  of 
departed  friends  or  others,  what  can  they  expect 
but  that  God  will  judicially  give  them  over  to  be 
blinded  and  deceived  by  wicked  spirits,  who  come 
up  and  personate  the  departed,  and  tell  all  manner 
of  lies  ? 

We  cannot  attempt  to  go  fully  into  this  subject 
here ;  we  have  no  time,  nor  space,  nor  inclination, 
for  an}"  thing  of  the  sort.  We  merely  feel  it  to  be 
our  solemn  duty  to  warn  the  reader  against  having 
any  thing  whatever  to  do  with  consulting  departed 
spirits.  We  believe  it  to  be  most  dangerous  work. 
We  do  not  enter  upon  the  question  as  to  whether 
souls  can  come  back  to  this  world ;  no  doubt  God 
could  permit  them  to  come  if  He  saw  fit,  but  this 
we  leave.  The  great  point  for  ns  to  keep  ever  be- 
fore our  hearts  is,  the  perfect  sufficienc}"  of  divine 
revelation.  What  do  we  want  of  departed  spirits  ? 
The  rich  man  imagined  that  if  Lazarus  were  to  go 
back  to  earth  and  speak  to  his  five  brethren,  it  would 
have  a  great  effect. — "  ^I  pray  thee  therefore,  father, 
that  thou  wouldest  send  him  to  ni}"  father's  house ; 
for  I  have  five  brethren;  that  he  may  testif}"  unto 
them,  lest  they  also  come  into  this  place  of  torment.' 
Abraham  saith  unto  him,  'They  have  Moses  and  the 
'prophets;  let  them  hear  them.'  And  he  said,  'Na}^ 
father  Abraham  ;  butif  one  went  unto  them  from  the 


CHAPTER    XVIII.  299 

dead,  they  will  repent.'  And  he  said  unto  him,  'If 
they  hear  not  Moses  and  the  j^rophets^  neither  will 
they  be  persuaded  though  one  rose  from  the  dead.'  " 
(Lukexvi.  27-31.) 

Here  we  have  a  thorough  settlement  of  this  ques- 
tion. If  people  will  not  hear  the  Word  of  God,  if 
they  will  not  believe  its  clear  and  solemn  statements 
as  to  themselves,  their  present  condition,  and  their 
future  destiny,  neither  will  the}^  be  persuaded  though 
a  thousand  departed  souls  were  to  come  back  and 
tell  them  what  they  saw  and  heard  and  felt  in  heaven 
above  or  in  hell  beneath ;  it  would  produce  no  sav- 
ing or  permanent  effect  upon  them,  It  might  cause 
great  excitement — great  sensation,  furnish  great 
material  for  talk,  and  fill  the  newspapers  far  and 
wide  ;  but  there  it  would  end.  People  would  go  on 
all  the  same  with  their  traffic  and  gain,  their  folly  and 
vanity,  their  pleasure-hunting  and  self-indulgence. 
"If  they  hear  not  Moses  and  the  prophets,  [and, 
we  may  add,  Christ  and  His  holy  apostles,]  neither 
will  they  be  persuaded  though  one  rose  from  the 
dead."  The  heart  that  will  not  bow  to  Scripture 
will  not  be  convinced  by  an}^  thing ;  and  as  to  the 
true  believer,  he  has  in  Scripture  all  he  can  possibly 
want,  and  therefore  he  has  no  need  to  have  recourse 
to  table-turning,  spirit-rapping,  or  magic.  "And 
when  they  shall  say  unto  you,  Seek  unto  them  that 
have  familiar  spirits,  and  unto  wizards  that  peep, 
and  that  mutter ;  should  not  a  people  seek  unto 
their  God?  for  the  living  to  the  dead?  To  the  law 
and  to  the  testimony;  if  they  speak  not  according  to 
20 


300  DEUTERONOMY. 

this  word,  it  is  because  there  is  no  light  in  them." 
(Is.  viii.  19,  20.) 

Here  is  the  divine  resource  of  the  Lord's  people, 
at  all  times  and  in  all  places  ;  and  to  this  it  is  that 
Moses  refers  the  congregation  in  the  splendid  para- 
graph which  closes  our  chapter.  He  shows  them 
very  distinctly  that  they  had  no  need  to  apply  to 
familiar  spirits,  enchanters,  wizards,  or  witches, 
which  were  all  an  abomination  to  the  Lord.  "The 
Lord  thy  God,"  he  sa3's,  "will  raise  up  unto  thee  a 
Prophet  from  the  midst  of  thee,  of  thy  brethren,  like 
unto  me ;  uyito  him  ye  shall  hearken;  according  to 
all  that  thou  desiredst  of  the  Lord  thy  God  in  Horeb 
in  the  day  of  the  assembly,  saying,  'Let  me  not  hear 
again  the  voice  of  the  Lord  my  God,  neither  let  me 
see  this  great  fire  any  more,  that  I  die  not.'  And 
the  Lord  said  unto  me,  'They  have  well  spoken 
that  which  they  have  spoken.  I  will  raise  them  up 
a  Prophet  from  among  their  brethren,  like  unto  thee, 
and  will  put  My  words  into  his  mouth  ;  and  he  shall 
speak  unto  them  all  that  I  shall  command  him. 
And  it  shall  come  to  pass  that  whosoever  will  not 
hearken  unto  My  words  which  he  shall  speak  in  My 
name,  I  will  require  it  of  him.  But  the  prophet 
which  shall  presume  to  speak  a  word  in  M}^  name 
which  I  have  not  commanded  him  to  speak,  or 
that  shall  speak  in  the  name  of  other  gods,  even 
that  prophet  shall  die.  And  if  thou  say  in  thine 
heart.  How  shall  we  know  the  word  which  the 
Lord  hath  not  spoken  ?  When  a  prophet  speaketh 
in  the  name  of  the  Lord,  if  the  thing  follow  not, 


CHAPTER   XVIII.  301 

nor  come  to  pass,  that  is  the  thing  which  the  Lord 
hath  not  spoken,  but  the  prophet  hath  spoken  it 
presumptuously:  thou  shalt  not  be  afraid  of  him." 
(Ver.  15-22.) 

We  can  be  at  no  loss  to  know  who  this  Prophet  is, 
nameh',  our  adorable  Lord  and  Saviour  Jesus  Christ. 
In  the  third  chapter  of  Acts,  Peter  so  applies  the 
words  of  Moses. — "He  shall  send  Jesus  Christ, 
which  before  was  preached  unto  you  ;  whom  the 
heaven  must  receive  nntil  the  times  of  restitution  of 
all  things,  which  God  hath  spoken  b}^  the  mouth  of 
all  His  holy  prophets  since  the  world  began.  For 
Moses  truly  said  unto  the  fathers,  '  A  Prophet  shall 
the  Lord  Aour  God  raise  up  unto  j'ou  of  your  breth- 
ren, like  unto  me;  him  shall  3'e  hear  in  all  things 
whatsoever  he  shall  say  unto  3'ou.  And  it  shall 
come  to  pass  that  every  soul  which  will  not  hear  that 
Prophet  shall  be  destro3'ed  from  among  the  peo- 
ple.'" (Ver.  20-23.) 

How  precious  the  privilege  of  hearing  the  voice  of 
such  a  Prophet !  It  is  the  voice  of  God  speaking 
through  the  lips  of  the  Man  Christ  Jesus — speaking, 
not  in  thunder,  not  with  flaming  fire,  nor  the  light- 
ning's flash,  but  in  that  still  small  voice  of  love  and 
mercy  which  falls  in  soothing  power  on  the  broken 
heart  and  contrite  spirit,  which  distills  like  the 
gentle  dew  of  heaven  upon  the  thirsty  ground.  This 
voice  we  have  in  the  holy  Scriptures — that  precious 
revelation  which  comes  so  constantly  and  so  power- 
fully before  us  in  our  studies  on  this  blessed  book  of 
Deuteronomy.     We  must  never  forget  this.      The 


302  DEUTEHONOanr. 

voice  of  Scripture  is  the  voice  of  Ciirist,  and  the 
voice  of  Christ  is  the  voice  of  God. 

We  want  no  more.  If  any  one  presumes  to  come 
with  a  fresh  revelation,  with  some  new  truth  not 
contained  in  the  divine  Volume,  we  must  judge  him 
and  his  communication  by  the  standard  of  Scripture 
and  reject  them  utterl}-.  "Thou  shalt  not  be  afraid 
of  him."  False  prophets  come  with  great  preten- 
sions, high-sounding  words,  and  sanctimonious 
bearing.  Moreover,  they  seek  to  surround  them- 
selves with  a  sort  of  dignit}',  weight,  and  impress- 
iveness  which  are  apt  to  impose  on  the  ignorant. 
But  tlie}^  cannot  stand  the  searching  power  of  the 
Word  of  God.  Some  simple  clause  of  holy  Scripture 
will  strip  them  of  all  their  imposing  surroundings, 
and  cut  up  by  the  roots  their  wonderful  revelations. 
Those  who  know  the  voice  of  the  true  Prophet  will 
not  listen  to  any  other :  those  who  have  heard  the 
voice  of  the  good  Shepherd  will  not  listen  to  the 
voice  of  a  stranger. 

Reader,  see  that  you  listen  only  to  the  voice  of 
Jesus. 


CHAPTER  XIX. 

^'  TirHEN  the  Lord  thy  God  hath  cut  off  the  na- 
'  '  tions  whose  land  the  Lord  thy  God  giveth 
thee,  and  thou  succeedest  them,  and  dwellest  in 
their  cities,  and  in  their  houses  ;  thou  shalt  separate 
three  cities  for  thee  in  the  midst  of  tlnj  land,  which 


CHAPTER    XIX.  303 

the  Lord  thy  God  giveth  thee  to  possess  it.  Tliou 
shalt  prepare  thee  a  tvay^  and  divide  the  coasts  of 
thy  hind,  which  the  Lord  thy  God  giveth  thee  to 
inherit,  into  three  parts,  that  every  slayer  may  Jlee 
thither.''  (Ver.  1-3.) 

What  a  very  striking  combination  of  "goodness 
and  severity"  we  observe  in  these  few  lines  !  We 
have  the  "cutting  off"  of  the  nations  of  Canaan 
because  of  their  consummated  wickedness,  which 
had  become  positively  unbearable  ;  and  on  the  other 
hand,  we  have  a  most  touching  display  of  divine 
goodness  in  the  provision  made  for  the  poor  man- 
slayer  in  the  day  of  his  deep  distress,  when  flying 
for  his  life  from  the  avenger  of  blood.  The  govern- 
ment and  the  goodness  of  God  are,  we  need  hardl}^ 
say,  both  divinely  perfect.  There  are  cases  in  which 
goodness  would  be  nothino:  but  a  toleration  of  sheer 
wickedness  and  open  rebellion,  which  is  utterly 
impossible  under  the  government  of  God.  If  men 
imagine  that  because  God  is  good  they  may  go  on 
and  sin  with  a  high  hand,  they  will  sooner  or  later 
find  out  their  woeful  mistake. 

"Behold,"  says  the  inspired  apostle,  "the  good- 
ness and  severity  of  God!"*  God  will  most  as- 
suredly cut  off  evil-doers  who  despise  His  goodness 
and  long-suffering  mercy.  He  is  slow  to  anger, 
blessed  be  His  holy  name !  and  of  great  kindness. 
For  hundreds  of  years  He  bore  with  the  seven  na- 
tions of  Canaan,  until  their  wickedness  rose  np  to 

*The  word  rendercMl  "severity"  is  aTtorojut'cx,  whUU  litcnilly 
means  "cutting  off." 


304  DEUTERONOMT. 

the  very  heavens,  and  the  land  itself  could  bear  them 
no  longer.  He  bore  with  the  enormous  wickedness 
of  the  guilty  cities  of  the  plain;  and  if  He  had 
found  even  ten  righteous  people  in  Sodom,  He 
would  have  spared  it  for  their  sakes.  But  the  da}' 
of  terrible  vengeance  came,  and  they  were  "cut  off." 

And  so  will  it  be  ere  long  with  guilty  Christendom. 
"Thou  also  shalt  be  cut  off."  The  reckoning-time 
will  come,  and  oh,  what  a  reckoning-time  it  will  be ! 
The  heart  trembles  at  the  thought  of  it,  while  the  eye 
scans  and  the  pen  traces  the  soul-subduing  words. 

But  mark  how  divine  "goodness"  shines  out  in 
the  opening  lines  of  our  chapter.  See  the  gracious 
painstaking  of  our  God  to  make  the  city  of  refuge 
as  available  as  possible  for  the  slayer.  The  three 
cities  were  to  be  "i?i  the  midst  of  thy  land."  It 
would  not  do  to  have  them  in  remote  corners,  or  in 
places  difficult  of  access.  And  not  only  so,  but 
^^thou  shalt  prepare  thee  a  way;"  and  again,  "Thou 
shalt  divide  the  coasts  of  thy  land  .  .  .  into  three 
parts."  Every  thing  was  to  be  done  to  facilitate  the 
slayer's  escape.  The  gracious  Lord  thought  of  the 
feelings  of  the  distressed  one  "flying  for  refuge  to 
lay  hold  on  the  hope  set  before  him."  The  city  of 
refuge  was  to  be  "brought  near,"  just  as  "the  right- 
eousness of  God"  is  brought  near  to  the  poor 
broken-hearted  helpless  sinner — so  near,  that  it  is 
"to  him  that  worketh  not,  but  believeth  on  Him  that 
justifieth  the  ungodl}-." 

There  is  peculiar  sweetness  in  the  expression, 
^^  Thou  slialt  prepare  thee  a  ivay."     How  like  our 


CHAPTEIi    XIX.  t3UJ 

own  ever-gracious  God — "the  God  and  Father  of 
our  Lord  Jesus  Christ"!  and  3'et  it  was  the  same 
God  that  cut  off  the  nations  of  Canaan  in  righteous 
judgment  who  thus  made  such  gracious  provision 
for  the  man-slayer.  "Behold,  the  goodness  and 
severity  of  God." 

"And  this  is  the  case  of  the  slayer,  which  shall 
flee  thither,  that  he  may  live:  Whoso  killeth  his 
neighbor  ignorantly,  whom  he  hated  not  in  time 
past ;  as  when  a  man  goeth  into  the  wood  with  his 
neighbor  to  hew  wood,  and  his  hand  fetcheth  a 
stroke  with  the  axe  to  cut  down  the  tree,  and  the 
head  slippeth  from  the  helve,  and  lighteth  upon  his 
neighbor,  that  he  die ;  he  shall  flee  unto  one  of 
those  cities  and  live ;  lest  the  avenger  of  the  blood 
pursue  the  slayer,  while  his  heart  is  hot,  and  over- 
take him,  because  the  ivay  is  long," — most  touching 
and  exquisite  grace! — "and  slay  him  ;  whereas  he 
was  not  worthy  of  death,  inasmuch  as  he  hated  him 
not  in  time  past.  Wherefore  I  command  thee,  sa}- 
ing,  'Thou  shalt  separate  three  cities  for  thee.'" 
(Ver.  4-7.) 

Here  we  have  a  most  minute  description  of  the 
man  for  whom  the  city  of  refuge  w^as  provided. 
If  he  did  not  answer  to  this,  the  city  was  not  for 
him  ;  but  if  he  did,  he  might  feel  the  most  perfect 
assurance  that  a  gracious  God  had  thought  of  him, 
and  found  a  refuge  for  him,  where  he  might  be  as 
safe  as  the  hand  of  God  could  make  him.  Once  the 
slayer  found  himself  within  the  precincts  of  the 
city  of  refuge,  he  might  breathe  freely,  and  enjoy 


306  DEUTERONOMY. 

calm  and  sweet  repose.  No  avenging  sword  could 
reach  him  there,  not  a  hair  of  his  head  could  be 
touched  there. 

He  was  safe — yes,  perfectly  safe ;  and  not  only 
perfectly  safe,  but  perfectly  certain.  He  was  not 
hoping  to  be  saved,  he  was  sure  of  it.  He  was  in 
the  cit}',  and  that  was  enough.  Before  he  got  in,  he 
might  have  many  a  struggle  deep  down  in  his  poor 
ternfied  heart,  many  doubts  and  fears  and  painful 
exercises.  He  was  flying  for  his  life,  and  this  was 
a  serious  and  an  all-absorbing  matter  for  him — a 
matter  that  would  make  all  beside  seem  light  and  tri- 
fling. We  could  not  imagine  the  flying  slayer  stop- 
ping to  gather  flowers  b}^  the  roadside.  Flowers! 
he  would  sa}',  What  have  I  to  do  Mith  flowers  just 
now?  My  life  is  at  stake.  I  am  flying  for  my  life. 
What  if  the  avenger  should  come  and  find  me 
gathering  flowers?  No;  the  city  is  my  one  grand 
and  all-engrossing  object;  nothing  else  has  the 
smallest  interest  or  charm  for  me.  I  want  to  be 
saved ;  that  is  my  exclusive  business  now. 

But  the  moment  he  found  himself  within  the 
blessed  gates,  he  was  safe,  and  he  kneiv  it.  How  did 
he  know  it?  By  his  feelings?  by  his  evidences? 
by  experience?  Nay;  but  simply  by  the  Word  of 
God.  No  doubt  he  had  the  feeling,  the  evidence, 
and  the  experience,  and  most  precious  they  would  be 
to  him  after  his  tremendous  struggle  and  conflict 
to  get  in ;  but  these  things  were  by  no  means  the 
ground  of  his  certainty  or  the  basis  of  his  peace.  He 
knew  he  was  safe  because  God  told  him  so.     The 


CHAPTER    XIX. 


307 


grace  of  God  had  made  him  safe^  and  the  Word  of 
God  made  him  sure. 

We  cannot  conceive  a  man-slayer  within  the  walls 
of  the  city  of  refuge  expressing  himself  as  many 
of  the  Lord's  dear  people  do  in  reference  to  the 
question  of  safety  and  certainty.  He  would  not 
deem  it  presumption  to  be  sure  he  was  safe.  If  any 
one  had  asked  him,  Are  you  sure  you  are  safe  ? 
Sure !  he  would  say,  How  can  I  be  otherwise  than 
sure?  Was  I  not  a  slayer?  have  I  not  fled  to  this 
city  of  refuge  ?  has  not  Jehovah,  our  covenant-God, 
pledged  His  Word  for  it  ?  has  He  not  said  that 
*'fleeing  thither  he  may  live"?  Yes,  thank  God,  I 
am  perfectly  sure.  I  had  a  terrible  run  for  it — a 
fearful  struggle.  At  times,  I  almost  felt  as  if  the 
avenger  had  me  in  his  dreaded  grasp.  I  gave  m}'- 
self  up  for  lost ;  but  then,  God,  in  His  infinite  mercy, 
made  the  wa}'  so  plain,  and  made  the  city  so  easy  of 
access  to  me,  that,  spite  of  all  my  doubts  and  fears, 
here  I  am,  safe  and  certain.  The  struggle  is  all 
over,  the  conflict  past  and  gone.  I  can  breathe 
freely  now,  and  walk  up  and  down  in  the  perfect 
security  of  this  blessed  place,  praising  our  gracious 
covenant-God  for  His  great  goodness  in  having 
provided  such  a  sweet  retreat  for  a  poor  slayer 
like  me. 

Can  the  reader  speak  thus  as  to  his  safety  in 
Christ  ?  Is  he  saved,  and  does  he  know  it  ?  If 
not,  may  the  Spirit  of  God  apply  to  his  heart  the 
simple  illustration  of  the  man-slayer  within  the  walls 
of  the  city  of  refuge.     May  he  know  that  "strong 


308  DEUTERONOMY. 

consolation"  which  is  the  sure,  because  divinel}' 
appointed,  portion  of  all  those  who  have  "fled  for 
refuge  to  lay  hold  on  the  hope  set  before  them." 
(Heb.  vi.  18.) 

We  must  now  proceed  with  our  chapter ;  and  in 
so  doing,  we  shall  find  that  there  was  more  to  be 
thought  of  in  the  cities  of  refuge  than  the  question 
of  the  slayer's  safety.  That  was  provided  for 
perfectl}^,  as  we  have  seen;  but  the  glory  of  God, 
the  purity  of  His  land,  and  the  integrity  of  His 
government  had  to  be  duly  maintained.  If  these 
things  were  touched,  there  could  be  no  safety  for 
any  one.  This  great  principle  shines  on  every  page 
of  the  history  of  God's  ways  with  man.  Man's  true 
blessing  and  God's  glory  are  indissolubly  bound 
together,  and  both  the  one  and  the  other  rest  on 
the  same  imperishable  foundation,  namely,  Christ 
and  His  precious  work. 

"And  if  the  Lord  thy  God  enlarge  thy  coasts,  as 
He  hath  sworn  unto  thy  fathers,  and  give  thee  all 
the  land  which  He  promised  to  give  unto  thy 
fathers  ;  if  thou  shalt  keep  all  these  commandments 
to  do  the;ii,  which  I  command  thee  this  da}^,  to  love 
the  Lord  th}^  God,  and  to  walk  ever  in  His  ways ; 
then  shalt  t-hou  add  three  cities  more  for  thee,  be- 
side these  three  ;  that  innocent  blood  he  not  shed  in 
thy  land^  which  the  Lord  thy  God  giveth  thee  for  an 
inheritance,  and  so  blood  be  upon  thee.  But  if  any 
man  hate  his  neighbor,  and  lie  in  wait  for  him,  and 
rise  up  against  him,  and  smite  him  mortally  that  he 
die,  and  fleeth  into  one  of  these  cities ;    then  the 


CHAPTER    XIX.  309 

elders  of  his  city  shall  send  and  fetch  him  thence, 
and  deliver  him  into  the  hand  of  the  avenger  of 
blood,  that  he  ma}^  die.  Thine  eye  shall  not  pity 
him,  but  thoa  shalt  i)ut  away  the  guilt  of  innocent 
blood  from  Israel^  that  it  may  go  well  with  thee." 
(Ver.  8-13.) 

Thus,  whether  it  was  grace  for  the  sla3'er,  or 
judgment  for  the  murderer,  the  glory  of  God  and 
the  claims  of  His  government  had  to  be  duly  main- 
tained. The  unwitting  man-slayer  was  met  by  the 
provision  of  mercy  ;  the  guilty  murderer  fell  beneath 
the  stern  sentence  of  inflexible  justice.  We  must 
never  forget  the  solemn  reality  of  divine  government. 
It  meets  us  ever}'  where  ;  and  if  it  were  more  fully 
recognized,  it  would  effectually  deliver  us  from  one- 
sided views  of  the  divine  character.  Take  such 
words  as  these — ''Thine  eye  shall  not  pity  him." 
Who  uttered  them?  Jehovah.  Who  penned  them  ? 
God  the  Holy  Ghost.  What  do  they  mean?  Solemn 
judgment  upon  wickedness.  Let  men  beware  how 
they  trifle  with  these  weighty  matters.  Let  the 
Lord's  people  beware  how  they  give  place  to  foolish 
reasonings  in  reference  to  things  wholly  be3'ond  their 
range.  Let  them  remember  that  a  false  sentiment- 
ality may  constantly  be  found  in  league  with  an 
audacious  infidelity  in  calling  in  question  the  solemn 
enactments  of  divine  government.  This  is  a  very 
serious  consideration.  Evil  doers  must  look  out  for 
the  sure  judgment  of  a  sin-hating  God.  If  a  willful 
murderer  presumed  to  avail  himself  of  God's  provi- 
sion for  the  ignorant  man-slayer,  the  hand  of  justice 


310  DEUTERONOMY. 

laid  hold  of  him  and  put  him  to  death,  without 
mercy.  Such  was  the  government  of  God  in  Israel 
of  old,  and  such  will  it  be  in  a  day  that  is  rapidly 
approaching.  Just  now,  God  is  dealing  in  long- 
suffering  mercy  with  the  world ;  this  is  the  da}^  of 
salvation — the  acceptable  time.  The  day  of  venge- 
ance is  at  hand.  Oh  that  man,  instead  of  reasoning 
about  the  justice  of  God's  dealings  with  evil-doers, 
would  flee  for  refuge  to  that  precious  Saviour  who 
died  on  the  cross  to  save  us  from  the  flames  of  an 
everlasting  hell  !  * 

Before  quoting  for  the  reader  the  closing  para- 
graph of  our  chapter^  we  would  just  call  his  attention 
to  verse  14,  in  which  we  have  a  very  beautiful  proof 
of  God's  tender  care  for  His  people,  and  His  most 
gracious  interest  in  every  thing  which  directly  or 
indirectly  concerned  them.  "Thou  shalt  not  remove 
thy  neighbor's  landmark,  which  they  of  old  time 
have  set  in  thine  inheritance,  which  thou  shalt  in- 
herit in  the  land  that  the  Lord  thy  God  giveth  thee 
to  possess  it." 

This  passage,  taken  in  its  plain  import  and  pri- 
mary application,  is  full  of  sweetness,  as  presenting 
the  loving  heart  of  our  God,  and  showing  us  how 
marvelously  He  entered  into  all  the  circumstances  of 
His  beloved  people.  The  landmarks  were  not  to  be 
meddled  with.  Each  one's  portion  was  to  be  left 
intact,  according  to  the  boundary-lines  set  up  by 
those  of  old  time.     Jehovah  had  given  the  land  to 

*For  other  points  presented  in  the  cities  of  refuge  we  must  refer 
the  reader  to  "  Notes  on  the  Book  of  Numbers,"  chapter  xxxv. 


CHAPTER    XIX.  311 

Israel,  and  not  onl}^  so,  but  He  had  assigned  to  each 
tribe  and  to  each  family  their  proper  i)ortion,  marked 
off  with  perfect  precision,  and  indicated  by  land- 
marks so  })lain  that  there  could  be  no  confusion,  no 
clashing  of  interests,  no  interference  one  with  an- 
other, no  ground  for  lawsuit  or  controversy  about 
property.  There  stood  the  ancient  landmarks,  mark- 
ing off  each  one's  portion  in  such  a  manner  as  to 
remove  all  possible  ground  of  dispute.  Each  one 
held  as  a  tenant  under  the  God  of  Israel,  who  knew 
all  about  his  little  holding,  as  we  say,  and  every 
tenant  had  the  comfort  of  knowing  that  the  eye  of 
the  gracious  and  almighty  Landlord  w^as  upon  his 
bit  of  land,  and  His  hand  over  it  to  protect  it  from 
ever}'  intruder.  Thus  he  could  abide  in  peace  under 
his  vine  and  under  his  fig-tree,  enjoying  the  portion 
assigned  him  by  the  God  of  Abraham,  Isaac,  and 
Jacob. 

Thus  much  as  to  the  obvious  sense  of  this  beau- 
tiful clause  of  our  chapter ;  but  surely  it  has  a 
deep  spiritual  meaning  also.  Are  there  not  spiritual 
landmarks  for  the  Church  of  God,  and  for  each 
individual  member  thereof,  marking  off,  with  divine 
accurac}',  the  boundaries  of  our  heavenly  inheritance 
— those  landmarks  which  they  of  old  time,  even 
the  apostles  of  our  Lord  and  Saviour  Jesus  Christ, 
have  set  up.  Assuredly  there  are,  and  God  has  His 
eye  upon  them,  and  He  will  not  permit  them  to  be 
removed  with  impunit3\  Woe  be  to  the  man  that 
attempts  to  touch  them  ;  he  will  have  to  give  account 
to  God  for  so  doing.     It  is  a  serious  thing  for  any 


312  DEUTERONOMY. 

one  to  interfere,  in  an}-  wa}',  with  the  place,  portion, 
and  prospect  of  the  Church  of  God  ;  and  it  is  to  be 
feared  that  many  are  doing  it  without  being  aware 
of  it. 

We  do  not  attempt  to  go  into  the  question  of  what 
these  landmarks  are ;  we  have  sought  to  do  this  in 
our  first  volume  of  "  Notes  on  Deuteronomy,"  as  well 
as  in  the  other  four  volumes  of  the  series ;  but  we 
feel  it  to  be  our  duty  to  warn,  in  the  most  solemn 
manner,  all  whom  it  may  concern  against  doing  that 
which,  in  the  Church  of  God,  answers  to  the  re- 
moval of  the  landmarks  in  Israel.  If  any  one  had 
come  forward  in  the  land  of  Israel  to  suggest  some 
new  arrangement  in  the  inheritance  of  the  tribes,  to 
adjust  the  property  of  each  upon  some  new  principle, 
to  set  up  some  new  boundary-lines,  what  would  have 
been  the  reply  of  the  faithful  Israelite  ?  A  very  simple 
one,  we  may  be  sure.  He  would  have  replied  in  the 
language  of  Deuteronomy  xix.  14.  He  would  have 
said.  We  want  no  novelties  here ;  we  are  perfectly 
content  with  those  sacred  and  time-honored  land- 
marks which  they  of  old  time  have  set  in  our  inher- 
itance. We  are  determined,  by  the  grace  of  God, 
to  keep  to  them,  and  to  resist,  with  firm  purpose, 
any  modern  innovation. 

Such,  we  believe,  would  have  been  the  prompt 
reply  of  every  true  member  of  the  congregation  of 
Israel ;  and  surely  the  Christian  ought  not  to  be 
less  prompt  or  less  decided  in  his  answer  to  all  those 
who,  under  the  plea  of  progress  and  development, 
would  remove  the  landmarks  of  the  Church  of  God 


CHAPTER    XIX.  313 

fl,nd,  instead  of  the  precious  teaching  of  Christ  and 
His  apostles,  offer  us  the  so-called  light  of  science 
and  the  resources  of  philosopln'.  Thank  God,  we 
want  them  not.  We  have  Christ  and  Hit.  Word ; 
what  can  be  added  to  these  ?  What  do  we  want  of 
human  progress  or  development,  when  we  have 
"that  which  was /rom  the  beginning"?  What  can 
science  or  philosophy  do  for  those  who  possess  '''all 
truth"?  No  doubt,  we  want — yea,  long  to  make 
progress  in  the  knowledge  of  Christ ;  long  for  a 
fuller,  clearer  development  of  the  life  of  Christ  in 
our  daily  history  ;  but  science  and  philosophy  cannot 
help  us  in  these ;  nay,  they  could  only  prove  a  most 
serious  hindrance. 

Christian  reader,  let  us  seek  to  keep  close  to  Christ, 
close  to  His  Word.  This  is  our  only  security  in  this 
dark  and  evil  day.  Apart  from  Him,  we  are  nothing, 
have  nothing,  can  do  nothing;  in  Him,  we  have  all. 
He  is  the  portion  of  our  cup  and  the  lot  of  our 
inheritance.  May  we  know  what  it  is  not  only  to  be 
safe  in  Him,  but  separated  to  Him,  and  satisfied  luith 
Him,  till  that  bright  day  when  we  shall  see  Him  as 
He  is,  and  be  like  Him  and  with  Him  forever. 

We  shall  now  do  little  more  than  quote  the  few 
remaining  verses  of  our  chapter.  They  need  no 
exposition.  The}^  set  forth  wholesome  truth,  to 
which  professing  Christians,  with  all  their  light  and 
knowledge,  may  well  give  attention. 

'^One  witness  shall  not  rise  up  against  a  man  for 
any  iniquity,  or  for  any  sin,  in  any  sin  that  he 
sinneth;  at  the  mouth  of  two  witnesses,  or  at  the 


314  DEUTERONOMY. 

mouth  of  three  witnesses,  shall  the  matter  be 
established."  (Ver.  15.) 

This  subject  has  already  come  before  us.  It  can- 
not be  too  strongly  insisted  upon.  We  may  judge 
of  its  importance  from  the  fact  that  not  only  does 
Moses  again  and  again  press  it  upon  Israel's  atten- 
tion, but  our  Lord  Jesus  Christ  Himself,  and  the 
Holy  Ghost  in  the  apostle  Paul,  in  two  of  his 
epistles,  insists  upon  the  principle  of  "two  or  three 
witnesses,"  in  every  case.  One  witness,  be  he  ever 
so  trustworth}-,  is  not  sufficient  to  decide  a  case.  If 
this  plain  fact  were  more  carefully  weighed  and  dul}^ 
attended  to,  it  would  put  an  end  to  avast  amount  of 
strife  and  contention.  We,  in  our  fancied  wisdom, 
might  imagine  that  one  thoroughly  reliable  witness 
ought  to  be  sufficient  to  settle  any  question.  Let  us 
remember  that  God  is  wiser  than  we  are,  and  that 
it  is  ever  our  truest  wisdom,  as  well  as  our  greatest 
moral  securit}-,  to  hold  fast  by  His  unerring  Word. 

"If  a  false  witness  rise  up  against  au}^  man,  to 
testify  against  him  that  which  is  wrong ;  then  both 
the  men,  ])etween  whom  the  controversy  is,  shall 
stand  before  the  Lord,  before  the  priests  and  the 
judges  which  shall  be  in  those  days  ;  and  the  judges 
shall  maJie  diligent  inquisition:  and,  behold,  if  the 
witness  be  a  false  witness,  and  have  testified  falsely 
against  his  brother ;  then  shall  ye  do  unto  him  as  he 
had  thought  to  have  done  unto  his  brother:  so  shalt 
thou  put  the  evil  away  from  among  you.  And  those 
which  remain  shall  hear  and  fear,  and  shall  hence- 
forth commit  no   more   an}'  such  evil  among  3'ou, 


CHAPTER    XX.  315 

And  thine  e3'e  shall  not  pity ;  but  life  shall  go  for 
life,  e3'e  for  e3'e,  tooth  for  tooth,  hand  for  hand,  foot 
for  foot."  (Ver.  16-21.) 

We  ma}'  here  see  how  God  hates  false  witness ; 
and  further,  we  have  to  bear  in  mind  that  though 
we  are  not  under  law,  but  under  grace,  false  witness 
is  not  less  hateful  to  God  ;  and  surely  the  more  fully 
we  enter  into  the  grace  in  which  we  stand,  the  more 
intensely  we, shall  abhor  false  witness,  slander,  and 
evil-speaking,  in  every  shape  and  form.  The  good 
Lord  preserve  us  from  all  such. 


CHAPTER  XX. 

^^TTTHEN  thou  goest  out  to  battle  against  thine 
T  T  enemies,  and  seest  horses  and  chariots,  and 
a  people  more  than  thou,  be  not  afraid  of  them  ;  for 
the  Lord  thy  God  is  with  thee,  which  brought  thee 
up  out  of  the  land  of  Egypt.  And  it  shall  be,  when 
ye  are  come  nigh  unto  the  battle,  that  the  priest 
shall  approach  and  speak  unto  the  people,  and  shall 
say  unto  them,  Hear,  O  Israel!  ye  approach  this 
day  unto  battle  against  your  enemies  ;  let  not  your 
hearts  faint ;  fear  not,  and  do  not  tremble,  neither 
be  ye  terrified  because  of  them  ;  for  the  Lord  your 
God  is  He  that  goeth  with  you  to  fight  for  you 
against  3'our  enemies,  to  save  3'ou."  (Ver.  1-4.) 

How  wonderful  to  think  of  the  Lord  as  a  Man  of 
war !    Think  of  His  fighting  against  people  !    Some 
21 


316  DEUTERONOMY. 

find  it  very  hard  to  take  in  the  idea — hard  to  under- 
stand how  a  benevolent  Being  could  act  in  such  a 
character.  But  the  difficult}^  arises  mainl}^  from  not 
distinguishing  between  the  different  dispensations. 
It  was  just  as  consistent  with  the  character  of  the 
God  of  Abraham,  Isaac,  and  Jacob  to  fight  against 
His  enemies,  as  it  is  with  the  character  of  the  God 
and  Father  of  our  Lord  Jesus  Christ  to  forgive  them. 
And  inasmuch  as  it  is  the  revealed  character  of  God 
that  furnishes  the  model  on  which  His  people  are  to 
be  formed — the  standard  by  which  they  are  to  act, 
it  was  quite  as  consistent  for  Israel  to  cut  their 
enemies  in  pieces  as  it  is  for  us  to  love  them,  pray 
for  them,  and  do  them  good. 

If  this  very  simple  principle  were  borne  in  mind, 
it  would  remove  a  quantity  of  misunderstanding, 
and  save  a  vast  amount  of  unintelligent  discussion. 
No  doubt  it  is  thoroughly  w^-ong  for  the  Church  of 
God  to  go  to  war.  No  one  can  read  the  New  Testa- 
ment with  a  mind  free  from  bias  and  not  see  this. 
We  are  positive^  commanded  to  love  our  enemies, 
to  do  good  to  them  that  hate  us,  and  to  pray  for 
them  that  despitefully  use  us.  "Put  up  again  th}^ 
sword  into  his  place,  for  all  they  that  take  the  sword 
shall  perish  with  the  sword."  And  again,  in  another 
gospel,  "Then  said  Jesus  unto  Peter,  'Put  up  th}^ 
sword  into  the  sheath:  the  cup  which  My  Father 
hath  given  Me,  shall  I  not  drink  it  ?'"  Again,  our 
Lord  says  to  Pilate,  "My  kingdom  is  not  of  this 
world :  if  My  kingdom  were  of  this  world,  then 
would   My  servants  fight' ' — it  would  be  perfectly 


CIIAPTKR    XX.  317 

consistent  for  them  so  to  do; — "but  noiu  is  My 
kingdom  not  from  hence" — and  therefore  it  would 
be  wholly  out  of  character,  utterly'  inconsistent, 
thoroughly  wrong,  for  them  to  fight. 

All  this  is  so  plain  that  we  need  only  say,  "How 
readest  thou?"  Our  blessed  Lord  did  not  fight; 
He  meekl}'  and  patiently  submitted  to  all  manner  of 
abuse  and  ill-treatment,  and  in  so  doing.  He  left  us 
an  example,  that  we  should  follow  His  steps.  If  we 
only  honestly  ask  ourselves  the  question.  What 
would  Jesus  do  ?  it  would  close  all  discussion  on 
this  point,  as  well  as  upon  a  thousand  other  points 
besides.  There  is  really  no  use  in  reasoning — no 
need  of  it.  If  the  words  and  waj's  of  our  blessed 
Lord,  and  the  distinct  teaching  of  His  Spirit  by  His 
holy  apostles,  be  not  suflficient  for  our  guidance,  all 
discussion  is  ntterl}-  vain. 

And  if  we  be  asked.  What  does  the  Holy  Ghost 
teach  on  this  great  practical  point  ?  hear  His  pre- 
cious, clear,  and  pointed  words. — "Dearly  beloved, 
avenge  not  3'ourselves ;  but  rather  give  place  unto 
wrath;  for  it  is  written,  'Vengeance  is  Mine  ;  I  lolll 
repay ^  saitli  the  Lord.'  Therefore,  if  thine  enemy 
hunger,  feed  him;  if  he  thirst,  give  him  drink;  for 
in  so  doing,  thou  shalt  heap  coals  of  fire  on  his  head. 
Be  not  overcome  of  evil,  but  overcome  evil  with 
good."  (Rom.  xii.) 

These  are  the  lovel}^  ethics  of  the  Church  of  God, 
the  principles  of  that  heavenly  kingdom  to  which  all 
true  Christians  belong.  Would  the}'  have  suited 
Israel  of  old?  Certainl}' not.   Only  conceive  Joshua 


318  DEUTEtiONO:\IT. 

acting  toward  the  Canaanites  ou  the  principles  of 
Romans  xii  !  It  would  have  been  as  flagrant  an 
inconsistency  as  for  ns  to  act  on  the  principle  of 
Deuteronomy  xx.  How  is  this  ?  Simply  because 
in  Joshua's  da}-  God  was  executing  judgment  in 
righteousness,  whereas  now  He  is  dealing  in  un- 
qualified grace.  This  makes  all  the  difference.  Tlie 
principle  of  divine  action  is  the  grand  moral  regu- 
lator for  God's  people  in  all  ages.  If  this  be  seen, 
all  difficulty  is  removed,  all  discussion  definitive!}^ 
closed. 

But  then,  if  any  feel  disposed  to  ask,  What  about 
the  w^orld  ?  how  could  it  get  on  upon  the  principle 
of  grace  ?  Could  it  act  on  the  doctrine  of  Romans 
xii.  20  ?  Not  for  a  moment.  The  idea  is  simply 
absurd.  To  attempt  to  amalgamate  the  principles 
of  grace  with  the  law  of  nations,  or  to  infuse  the 
spirit  of  the  New  Testament  into  the  frame-work  of 
political  econoni}^,  would  instantl}'  plunge  civilized 
society  into  hopeless  confusion.  And  here  is  just 
where  man}^  most  excellent  and  well-meaning  people 
are  astray.  They  want  to  press  the  nations  of  the 
world  into  the  adoption  of  a  principle  which  w^ould 
be  destructive  of  their  national  existence.  The  time 
is  not  come  yet  for  nations  to  beat  their  swords  into 
plowshares,  and  their  spears  into  pruning-hooks, 
and  learn  war  no  more.  That  blessed  time  will 
come,  thank  God,  when  this  groaning  earth  shall  be 
filled  with  the  knowledge  of  the  Lord  as  the  waters 
cover  the  sea ;  but  to  seek  to  get  nations  noio  to  act 
upon  peace  i)rinciples  is  simpl}"  to  ask  them  to  cease 


CHAPTER    XX.  319 

to  be — in  a  word,  it  is  thoroughly  hopeless,  uninteU 
hgent  labor.  It  cannot  be.  We  are  not  called  upon 
to  regulate  the  world,  but  to  pass  through  it  as  pil- 
grims and  strangers.  Jesus  did  not  come  to  set  the 
world  right.  He  came  to  seek  and  to  save  that 
which  was  lost;  and  as  to  the  world,  He  testified  of 
it  that  its  deeds  were  evil.  He  will,  ere  long,  come 
to  set  things  right ;  He  will  take  to  Himself  His 
great  power  and  reign.  The  kingdoms  of  this  world 
shall  most  assuredly  become  the  kingdoms  of  our 
Lord  and  of  His  Cin-ist.  He  will  gather  out  of  His 
kingdom  all  things  that  offend,  and  them  that  do 
iniquit}'.  All  this  is  most  blessedly  true,  but  we 
must  wait  His  time.  It  can  be  of  no  possible  use 
for  us,  by  our  ignorant  efforts,  to  seek  to  bring 
about  a  condition  of  things  which  all  Scripture  goes 
to  prove  can  only  be  introduced  by  the  personal 
presence  and  rule  of  our  beloved  and  adorable  Lord 
and  Saviour  Jesus  Christ. 

But  we  must  proceed  with  our  chapter. 

Israel  were  called  to  fight  the  Lord's  battles.  The 
moment  they  put  their  foot  upon  the  land  of  Canaan 
it  was  war  to  the  knife  with  the  doomed  inhabitants. 
''Of  the  cities  of  these  people  which  the  Lord  thy 
God  doth  give  thee  for  an  inheritance,  thou  slialt 
save  alive  nothing  that  breatheth."  This  was  dis- 
tinct and  emphatic.  The  seed  of  Abraham  were  not 
only  to  possess  the  land  of  Canaan,  but  they  were  to 
be  God's  instruments  in  executing  His  just  judgment 
upon  the  guilty  inhabitants,  whose  sins  had  risen  up 
to  heaven,  and  become  absolutely  intolerable. 


320  DEUTERONOMY. 

Does  any  one  feel  called  upon  to  apologize  for  the 
divine  actings  toward  the  seven  nations  of  Canaan  ? 
If  so,  let  him  be  well  assured  of  this,  that  his  labor 
is  perfectly  gratuitous,  entirely  uncalled  for.  What 
folly  for  any  poor  worm  of  the  earth  to  think  of 
entering  upon  such  work  !  and  what  foil}',  too,  for 
any  one  to  require  an  apology  or  an  explanation  ! 
It  was  a  high  honor  put  upon  Israel  to  exterminate 
those  guilty  nations — an  honor  of  which  they  proved 
themselves  utterly  unworthy,  inasmuch  as  they  failed 
to  do  as  they  were  commanded.  They  left  alive 
many  of  those  who  ought  to  have  been  utterly  de- 
stro^'ed ;  they  spared  them  to  be  the  w^retched 
instruments  of  their  own  ultimate  ruin,  by  leading 
them  into  the  self-same  sins  which  had  so  loudly 
called  for  divine  judgment. 

But  let  us  look  for  a  moment  at  the  qualifications 
which  were  necessary  for  those  who  would  fight  tlie 
Lord's  battles.  We  shall  find  the  opening  para- 
graph of  our  chapter  full  of  most  precious  instruc- 
tion for  ourselves  in  the  spiritual  warfare  which  we 
are  called  to  wage. 

The  reader  will  observe  that  the  people,  on  ap- 
proaching to  the  battle,  were  to  be  addressed,  first, 
by  the  priest,  and  secondl}^  by  the  officers.  This 
order  is  very  beautiful.  Tlie  priests  came  forward 
to  unfold  to  the  people  their  high  privileges;  the 
officers  came  to  remind  them  of  their  holy  responsi- 
bilities. Such  is  the  divine  order  here.  Privilege 
comes  first,  and  then  responsibility.  "The  priest 
shall  approach  and  speak  unto  the  people,  and  shull 


CHArXEK   XX.  321 

say  unto  them,  Hear,  O  Israel!  ye  approach  this 
day  unto  battle  against  your  enemies  ;  let  not  j'our 
hearts  faint,  fear  not,  and  do  not  tremble,  neither 
be  ye  terrified  because  of  them  ;  for  the  Lord  your 
God  is  He  that  goeth  with  you,  to  fight  for  you 
against  your  enemies,  to  save  you." 

What  blessed  words  are  these  !  how  full  of  com- 
fort and  encouragement!  how  eminently  calculated 
to  banish  all  fear  and  depression,  and  to  infuse  cour- 
age and  confidence  into  the  most  sinking,  fainting 
heart !  The  priest  was  the  very  expression  of  the 
grace  of  God, — his  ministry  a  stream  of  most 
precious  consolation  flowing  from  the  loving  heart 
of  the  God  of  Israel  to  each  individual  warrior. 
His  loving  words  were  designed  and  fitted  to  gird 
up  the  loins  of  the  mind,  and  nerve  the  feeblest  arm 
for  fight.  He  assures  them  of  the  divine  presence 
with  them.  There  is  no  question,  no  condition,  no 
"if,"  no  "but."  It  is  an  unqualified  statement. 
Jehovah  Elohim  was  with  them.  This  surel}^  was 
enough.  It  mattered  not,  in  the  smallest  degree, 
how  many,  how  powerful,  or  how  formidable  were 
their  enemies,  they  would  all  prove  to  be  as  chaff 
before  the  whirlwind  in  the  presence  of  the  Lord 
of  Hosts,  the  God  of  the  armies  of  Israel. 

But  then  the  officer  had  to  be  heard  as  well  as  the 
priest. — "And  the  officers  shall  speak  unto  the  peo- 
ple, saying.  What  man  is  there  that  hath  built  a  new 
house  and  hath  not  dedicated  it?  let  him  go  and 
return  to  his  house,  lest  he  die  in  the  battle,  and 
another  man  dedicate  it.     And  what  man  is  he  that 


322  DEUTERONOMY. 

hath  planted  a  vineyard  and  hath  not  3^et  eaten  of 
it?  let  him  also  go  and  return  unto  his  house,  lest  he 
die  in  the  battle,  and  another  man  eat  of  it.  And 
what  man  is  there  that  hath  betrothed  a  wife  and 
hath  not  taken  her?  let  him  go  and  return  unto  his 
house,  lest  he  die  in  the  battle,  and  another  man  take 
her.  And  the  officers  shall  speak  further  unto  the 
people,  and  they  shall  sa}^.  What  man  is  there  that  is 
fearful  and  fainthearted?  let  him  go  and  return  unto 
his  house,  lest  his  brethren's  heart  faint  as  well  as  his 
heart.  And  it  shall  be  that  wben  the  officers  have 
made  an  end  of  speaking  unto  the  people,  that  they 
shall  make  captains  of  the  armies  to  lead  the  peo- 
ple." (Ver.  5-9.) 

Thus  we  learn  that  there  were  two  things  abso- 
lutely essential  to  all  who  would  fight  the  Lord's 
battles,  namely,  a  heart  thoroughly  disentangled 
from  the  things  of  nature  and  of  earth,  and  a  bold 
unclouded  confidence  in  God.  "No  man  that  war- 
reth  entangleth  himself  with  the  affairs  of  this  life, 
that  he  may  please  him  who  hath  chosen  him  to  be  a 
soldier."  There  is  a  very  material  difference  between 
being  engaged  in  the  affairs  of  this  life  and  being 
entangled  by  them.  A  man  might  have  had  a 
house,  a  vineyard,  and  a  wife  and  yet  have  been  fit 
for  the  battle.  These  things  were  not,  in  themselves, 
a  hindrance ;  but  it  was  having  them  under  such 
conditions  as  rendered  them  an  entanglement  that 
unfitted  a  man  for  the  conflict. 

It  is  well  to  bear  this  in  mind.  We,  as  Christians, 
are  called  to  carry  on  a  constant  spiritual  warfare. 


CHAPTEll    XX.  o23 

We  have  to  fight  for  every  inch  of  heavenly  ground. 
What  the  Canaanites  were  to  Israel,  the  wicked 
spirits  in  the  heavenlies  are  to  us.  We  are  not 
called  to  fight  for  eternal  life ;  we  have  gotten  that 
as  God's  free  gift  before  we  begin.  We  are  not 
called  to  fight  for  salvation  ;  we  are  saved  before  we 
enter  upon  the  conflict.  It  is  most  needful  to  know 
what  it  is  that  we  have  to  fight  for,  and  whom  we 
are  to  fight  with.  The  object  for  which  we  fight  is, 
to  make  good,  maintain,  and  carry  out  practically 
our  heavenl}'  position  and  character  in  the  midst  of 
the  scenes  and  circumstances  of  ordinary  human  life 
from  day  to  da}'.  And  then  as  to  our  spiritual  foes, 
the}^  are  wicked  spirits,  who,  during  this  present  time, 
are  permitted  to  occupy  the  heavenlies.  *'  We  wrestle 
not  against  flesh  and  blood,  [as  Israel  had  to  do  in 
Canaan,]  but  against  principalities,  against  powers, 
against  the  world-rulers  [^Hoditoxpdropa^']  of  this 
darkness,  against  wicked  spirits  in  the  heavenlies." 
Now,  the  question  is,  what  do  we  want  in  carrying 
on  such  a  conflict  as  this  ?  Must  we  abandon  our 
lawful  earthly  callings?  must  we  detach  ourselves 
from  those  relationships  founded  on  nature  and 
sanctioned  of  God?  Is  it  needful  to  become  an 
ascetic,  a  mystic,  or  a  monk  in  order  to  carry  on  the 
spiritual  warfare  to  which  we  are  called  ?  By  no 
means  ;  indeed,  for  a  Christian  to  do  any  one  of  these 
things  would,  in  itself,  be  a  proof  that  he  had  com- 
pletely mistaken  his  calling,  or  that  he  had,  at  the 
very  outset,  fallen  in  the  battle.  We  are  impera- 
tively called  upon  to  work  with  our  hands  the  thing 


324  DEUTERONOMY. 

which  is  good,  that  we  may  have  to  give  to  him 
that  needeth.  And  not  only  so,  but  we  have  the 
most  ample  guidance,  in  the  pages  of  the  New  Test- 
ament, as  to  how  we  are  to  cany  ourselves  in  the 
varied  natural  relationships  which  God  Himself  has 
established,  and  to  which  lie  has  affixed  the  seal  of 
His  approval.  Hence  it  is  perfectly  plain  that  earthh- 
callings  and  natural  relationships  are,  in  themselves, 
no  hindrance  to  our  waging  a  successful  spiritual 
warfare. 

What,  then,  is  needed  by  the  Christian  warrior? 
A  heart  thoroughly  disentangled  from  things  earthly 
and  natural,  and  an  unclouded  confidence  in  God. 
But  how  are  these  things  to  be  maintained?  Hear 
the  divine  reply;  "Wherefore  take  unto  3'ou  the 
whole  armor  of  God,  that  ye  may  be  able  to  with- 
stand in  the  evil  day," — that  is,  the  whole  time  from 
the  cross  to  the  coming  of  Christ, — "and  having 
done  all,  to  stand.  Stand,  therefore ;  having  your 
loins  girt  about  with  truth ,  and  having  on  the  breast- 
plate of  righteousness,  and  your  feet  shod  with  the 
preparation  of  the  gospel  o^ peace;  above  all,  taking 
the  shield  of  faith,  wherewith  ye  shall  be  able  to 
quench  all  the  fiery  darts  of  the  wicked.  And  take 
the  helmet  of  salvation,  and  the  sword  of  the  Spirit, 
which  is  the  Word  of  God.  Praying  always  with  all 
prayer  and  supplication  in  the  Spirit,  and  watching 
thereunto  with  all  perseverance  and  supplication  for 
all  saints."  (Eph.  vi.) 

Reader,  mark  the  qualification  of  a  Christian 
warrior  as  here  set  forth  by  the  Holy  Ghost.      It 


CIIAPTEU   XX.  325 

is  not  the  question  of  a  house,  a  vinej'ard,  or  a  wife, 
but  of  having  the  inward  man  governed  by  "truth," 
the  outward  conduct  characterized  by  real  practical 
"righteousness,"  the  moral  liabits  and  ways  marked 
by  the  sweet  "peace"  of  the  gospel,  the  whole  man 
covered  by  the  impenetrable  shield  of  "faith,"  the 
seat  of  the  understanding  guarded  by  the  full 
assurance  of  "salvation,"  and  the  heart  continually 
sustained  and  strengthened  by  persevering  prayer 
and  supplication,  and  led  forth  in  earnest  intercession 
for  all  saints,  and  specially  for  the  Lord's  beloved 
workmen  and  their  blessed  work.  This  is  the  way 
in  which  the  spiritual  Israel  of  God  are  to  be  fur- 
nished for  the  warfare  which  the}'  are  called  to  wage 
with  wicked  spirits  in  the  heavenlies.^  May  the  Lord, 
in  His  infinite  goodness,  make  all  these  things  very 
real  in  our  souls'  experience,  and  in  our  practical 
career  from  day  to  day. 

The  close  of  our  chapter  contains  the  principles 
which  were  to  govern  Israel  in  their  warfare.  Tliey 
were  most  carefully  to  discriminate  between  the 
cities  which  were  very  far  off  from  them  and  those 
that  pertained  to  the  seven  judged  nations.  To  the 
former,  they  were,  in  the  first  place,  to  make  over- 
tures of  peace  ;  with  the  latter,  on  the  contrary,  they 
were  to  make  no  terms  whatever.  "When  thou 
comest  nigh  unto  a  city  to  Jight  against  it^  then  pro- 
claim peace  unto  it" — a  marvelous  method  of  fight- 
ing!— "And  it  shall  be,  if  it  make  thee  answer  of 
peace,  and  open  unto  thee,  then  it  shall  be  that  all 
the  people  that  is  found  therein  shall  be  tributaries 


326  DEUTER0N03IY 

unto  thee,  and  they  shall  serve  thee.  And  if  it  will 
make  no  peace  with  thee,  but  will  make  war  against 
thee,  then  thou  shalt  besiege  it ;  and  when  the  Lord 
thy  God  hath  delivered  it  into  thine  hands,  thou 
shalt  smite  every  male  thereof" — as  expressing  the 
positive  energy  of  evil — "with  the  edge  of  the 
sword.  But  the  women,  and  the  little  ones,  and 
the  cattle,  and  all  that  is  in  the  cit}-,  even  all  the 
spoil  thereof" — all  that  was  capable  of  being  turned 
to  account  in  the  service  of  God  and  of  His  people 
— "thou  shalt  take  unto  thyself;  and  thou  shalt  eat 
the  spoil  of  thine  enemies,  which  the  Lord  thy  God 
hath  given  thee.  Thus  shalt  thou  do  unto  all  the 
cities  which  are  very  far  off  from  thee,  which  are 
not  of  the  cities  of  these  nations." 

Indiscriminate  slaughter  and  wholesale  destruction 
formed  no  part  of  Israel's  business.  If  any  cities 
were  disposed  to  accept  the  proffered  terms  of  peace, 
they  were  to  have  the  privilege  of  becoming  tribu- 
taries to  the  people  of  God ;  and  in  reference  to 
those  cities  which  would  make  no  peace,  all  within 
their  walls  which  could  be  made  use  of  was  to  be 
reserved. 

There  are  things  in  nature  and  things  of  earth 
which  are  capable  of  being  used  for  God — they  are 
sanctified  b}^  the  Word  of  God  and  praj-er.  We 
are  told  to  make  to  ourselves  friends  of  the  mam- 
mon of  unrighteousness,  that  when  we  fail,  they 
ma}^  receive  us  into  everlasting  habitations ;  which 
simply  means  that  if  this  world's  riches  come  into 
the   Christian's    hands,    he    should   diligently    and 


CHAPTER    XX.  327 

faithful!}'  use  them  in  the  service  of  Christ ;  he 
should  freely  distribute  them  to  the  poor,  and  to 
all  the  Lord's  needy  workmen  ;  in  short,  he  should 
make  them  available,  in  every  right  and  prudent 
wa}',  for  the  furtherance  of  the  Lord's  work  in  every 
department.  In  this  way,  the  very  riches  which 
else  might  crumble  into  dust  in  their  hands,  or 
prove  to  be  as  rust  on  their  souls,  shall  produce 
precious  fruit  that  shall  serve  to  minister  an  abund- 
ant entrance  into  the  everlasting  kingdom  of  our 
Lord  and  Saviour  Jesus  Christ. 

Many  seem  to  find  considerable  difficulty  in  Luke 
xvi.  9,  but  its  teaching  is  as  clear  and  forcible  as 
it  is  practically  important.  We  find  very  similar 
instruction  in  1  Timothy  vi. — "Charge  them  that 
are  rich  in  this  world,  that  the}^  be  not  high-minded, 
nor  trust  in  uncertain  riches,  but  in  the  living  God, 
who  giveth  us  richlj-  all  things  to  enjoy ;  that  they 
do  good,  that  the}'  be  rich  in  good  works,  ready  to 
distribute,  willing  to  communicate,  laying  up  in  store 
for  themselves  a  good  foundation  against  the  time 
to  come,  that  they  may  lay  hold  on  eternal  life."* 
There  is  not  a  fraction  which  we  spend  directly  and 
simply  for  Christ  which  will  not  be  l)efoi-e  us  by  and 
by.  The  thought  of  this,  though  it  should  not  by 
any  means  be  a  motive-spring,  may  well  encourage 

*It  may  interest  the  reader  to  know  that  the  four  leading  author- 
ities agree  in  reading  ovtcd'^  instead  of  cxlooviov  in  1  Timothy 
vi.  19.  Thus  the  passage  would  be,  "  That  they  may  lay  hold  on 
life  in  earnest,"  or  in  reality.  Tlie  only  real  life  is,  to  live  for 
Christ— to  live  in  the  light  <»f  eternity— to  use  all  we  possess  for  the 
l)romotion  of  God's  glory  and  with  an  eye  to  the  everlasting  man- 
sions.   This,  and  only  this,  is  life  in  earnest. 


328  DEUTERONOMY. 

US  to  devote  all  we  have  and  all  we  are  to  the  service 
of  our  blessed  Lord  and  Saviour  Jesus  Christ. 

Such  is  the  plain  teaching  of  Luke  xvi.  and  1 
Timothy  vi ;  let  us  see  that  we  understand  it.  The 
expression,  "That  they  may  receive  j-ou  into  ever- 
lasting habitations"  simply  means  that  what  is  spent 
for  Christ  will  be  rewarded  in  the  day  that  is  com- 
ing. Even  a  cup  of  cold  water  given  in  His  precious 
name  shall  have  its  sure  reward  in  His  everlasting 
kingdom.     Oh,  to  spend  and  be  spent  for  Him  ! 

But  we  must  close  this  section  b}^  quoting  the  few 
last  lines  of  our  chapter,  in  which  we  have  a  ver}- 
beautiful  illustration  of  the  way  in  which  our  God 
looks  after  the  smallest  matters,  and  His  gracious 
care  that  nothing  should  be  lost  or  injured.  "When 
thou  shalt  besiege  a  city  a  long  time,  in  making  war 
against  it  to  take  it,  thou  shalt  not  destroy  the  trees 
thereof,  by  forcing  an  ax  against  them ;  for  thou 
may  est  eat  of  them,  and  thou  shalt  not  cut  them 
down  (for  the  tree  of  the  field  is  man's  life)  to  em- 
ploy them  in  the  siege ;  only  the  trees  which  thou 
knowest  that  they  be  not  trees  for  meat,  thou  shalt 
destroy  and  cut  them  down ;  and  thou  shalt  build 
bulwarks  against  the  city  that  maketh  war  with  thee, 
until  it  be  subdued."  (Ver.  19,  20.) 

"Let  nothing  be  lost,"  is  the  Master's  own  word 
to  us — a  word  which  should  ever  be  kept  in  remem- 
brance. "Every  creature  of  God  is  good,  and  no- 
thing to  be  refused."  We  should  carefully  guard 
against  all  reckless  waste  of  aught  that  can  be  made 
available  for  human  use.      Those  who  occupy  the 


CHAPTER    XXI,  o29 

place  of  domestic  servants  should  give  their  special 
attention  to  this  matter.  It  is  painful,  at  times,  to 
witness  the  sinful  waste  of  human  food.  Many  a 
thing  is  flung  out  as  offal  which  might  supply  a 
welcome  meal  for  a  needy  family.  If  a  Christian 
servant  should  read  these  lines,  we  would  earnestly 
entreat  him  or  her  to  weigh  this  subject  in  the  divine 
presence,  and  never  to  practice  or  sanction  the  w^aste 
of  the  smallest  atom  that  is  capable  of  being  turned 
to  account  for  human  use.  We  may  depend  upon 
it  that  to  waste  any  creature  of  God  is  displeasing 
in  His  sight.  Let  us  remember  that  His  eye  is  upon 
us ;  and  may  it  be  our  earnest  desire  to  be  agree- 
able to  Him  in  all  our  ways. 


CHAPTER  XXI. 

^^TF  one  be  found  slain  in  the  land  which  the  Lord 
J-  thy  God  giveth  thee  to  possess  it,  lying  in  the 
field,  and  it  be  not  known  who  hath  slain  him  ;  then 
thy  elders  and  thy  judges'' — the  guardians  of  the 
claims  of  truth  and  righteousness — "shall  come 
forth,  and  the}'  shall  measure  unto  the  cities  that  are 
round  about  him  that  is  slain  ;  and  it  shall  be,  that 
the  city  which  is  next  unto  the  slain  man,  even  the 
elders  of  that  city  shall  take  a  heifer,  which  hath 
not  been  wrought  with,  and  hath  not  drawn  in  the 
yoke  ;  and  the  elders  of  that  city  shall  bring  down 
the  heifer  unto  a  rough  valley  wliich  is  neither  eared 


330  £>EUTERONOMY. 

nor  sown,  and  shall  strike  off  the  heifer's  neck  there 
in  the  valle}'.  And  the  jpriests  the  sons  of  Levi" — 
exponents  of  grace  and  mercy — "shall  come  near; 
for  them  the  Lord  thy  God  hath  chosen  to  minister 
unto  Him,  and  to  bless  in  the  name  of  the  Lord,  and 
by  their  word  shall  every  controversy  and  every 
stroke  be  tried;" — blessed,  comforting  fact! — 
"and  all  the  elders  of  that  city  that  are  next  unto 
the  slain  man  shall  wash  their  hands  over  the  heifer 
that  is  beheaded  in  the  valley ;  and  they  shall  an- 
swer and  say,  Our  hands  have  not  shed  this  blood, 
neither  have  our  eyes  seen  it.  Be  merciful,  O  Lord, 
unto  Thy  people  Israel,  whom  Thou  hast  redeemed, 
and  la}^  not  innocent  blood  to  Thy  people  of  Israel's 
charge.  And  the  blood  shall  be  forgiven  them.  So 
shalt  thou  put  away  the  guilt  of  innocent  blood  from 
among  you,  when  thou  shalt  do  that  which  is  right 
in  the  sight  of  the  Lord."  (Ver.  1-9.) 

A  ver}^  suggestive  and  interesting  passage  of  holy 
Scripture  now  lies  open  before  us,  and  claims  our 
attention.  A  sin  is  committed — a  man  is  found 
slain  in  the  land,  but  no  one  knows  aught  about 
it;  no  one  can  tell  whether  it  is  murder  or  man- 
slaughter, or  w'ho  committed  the  deed.  It  lies  en- 
tirely beyond  the  range  of  human  knowledge ;  and 
3'et  there  it  is — an  undeniable  fact.  Sin  has  been 
committed,  and  it  lies  as  a  stain  on  the  Lord's  land, 
and  man  is  wholly  incompetent  to  deal  with  it. 

What,  then,  is  to  be  done  ?  The  glory  of  God 
and  the  purity  of  His  land  must  be  maintained.  He 
knows  all  about  it,  and  He  alone  can  deal  with  it ; 


CHAPTER    XXI.  .'),'>  1 

and  truly  His  mode  of  dealing  with  it  is  full  of  most 
precious  teaching. 

First  of  all,  the  elders  and  judges  appear  on  the 
scene.  The  claims  of  truth  and  righteousness  must 
be  duly  attended  to  ;  justice  and  judgment  must  be 
perfectly  maintained.  This  is  a  great  cardinal  truth, 
running  all  through  the  Word  of  God.  Sin  must 
be  judged  ere  sins  can  be  forgiven  or  the  sinner 
justified.  Ere  mercy's  heavenly  voice  can  be  heard, 
justice  must  be  perfectly'  satisfied,  the  throne  of  God 
vindicated,  and  His  name  glorified.  Grace  must 
reif^n  througrh  rii^hteousness.  Blessed  be  God  that 
it  is  so  !  What  a  glorious  truth  for  all  who  have 
taken  their  true  place  as  sinners  !  God  has  been 
glorified  as  to  the  question  of  sin,  and  therefore  He 
can,  in  perfect  righteousness,  pardon  and  justify  the 
sinner. 

But  we  must  confine  ourselves  simply  to  the  inter- 
pretation of  the  passage  before  us,  and  in  so  doing,  we 
shall  find  in  it  a  very  wonderful  onlook  into  Israel's 
future.  True,  the  great  foundation-truth  of  atone- 
ment is  presented,  but  it  is  with  special  reference  to 
Israel.  The  death  of  Christ  is  here  seen  in  its  two 
grand  aspects,  namely,  as  the  expression  of  man's 
guilt,  and  the  display  of  God's  grace.  The  former, 
we  have  in  the  man  found  slain  in  the  field  ;  the 
latter,  in  the  heifer  slain  in  the  rough  valle}-.  The 
elders  and  the  judges  find  out  the  city  nearest  to 
the  slain  man,  and  nothing  can  avail  for  that  cit}'' 
save  the  blood  of  a  spotless  victim — the  blood  of  the 
One  who  was  slain  at  the  guilty  city  of  Jerusalem. 


332  DEUTERONOMY. 

The  reader  will  note  with  much  interest  that  the 
moment  the  claims  of  justice  were  met  by  the  death 
of  the  victim,  a  new  element  is  introduced  into  the 
scene.  "The  priests  the  sons  of  Levi  shall  come 
near."  This  is  grace  acting  on  the  blessed  ground 
of  righteousness.  The  priests  are  the  channels  of 
grace,  as  the  judges  are  the  guardians  of  righteous- 
ness. How  perfect,  how  beautiful,  is  Scripture,  in 
every  page,  every  paragraph,  every  sentence  !  It 
was  not  until  the  blood  was  shed  that  the  ministers 
of  grace  could  present  themselves.  The  heifer  be- 
headed in  the  valley  changed  the  aspect  of  things 
completeh'.  "The  priests  the  sons  of  Levi  shall 
come  near ;  for  them  the  Lord  thy  God  hath  chosen 
to  minister  unto  Him,  and  to  bless  in  the  name  of 
the  Lord;  and  hy  their  tvord" — blessed  fact  for 
Israel  !  blessed  fact  for  every  true  believer  ! — 
"shall  eveiy  controversy  and  every  stroke  he  tried."" 
All  is  to  be  settled  on  the  glorious  and  eternal  prin- 
ciple of  grace  reigning  through  righteousness. 

Thus  it  is  that  God  will  deal  with  Israel  by  and  by. 
We  must  not  attempt  to  interfere  with  the  primar}^ 
application  of  all  those  striking  institutions  which 
come  under  our  notice  in  this  profound  and  marvel- 
ous book  of  Deuteronomy.  No  doubt  there  are 
lessons  for  us — precious  lessons,  but  we  may  rest 
perfectly  assured  that  the  true  way  in  which  to  un- 
derstand and  appreciate  those  lessons  is  to  see  their 
true  and  proper  bearing.  For  instance,  how  pre- 
cious, how  full  of  consolation,  the  fact  that  it  is  by 
the  word  of  the  minister  of  grace  that  every  con- 


CHAPTER    XXT.  333 

troversy  and  every  stroke  is  to  be  tried  for  repentant 
Israel  by  and  by,  and  for  every  repentant  soul  now ! 
Do  we  lose  aught  of  the  deep  blessedness  of  this  by 
seeing  and  owning  the  proper  application  of  the 
scripture  ?  Assuredly  not.  So  far  from  this,  the 
true  secret  of  profiting  by  any  special  passage  of  the 
Word  of  God  is  to  understand  its  true  scope  and 
bearing. 

"And  all  the  elders  of  that  city  that  are  next 
unto  the  slain  man  shall  wash  their  hands  over  the 
heifer  that  is  beheaded  in  the  valle}\"*  "I  will 
wash  my  hands  in  innocency,  and  so  will  I  compass 
Thine  altar."  The  true  place  to  wash  the  hands  is 
where  the  blood  of  atonement  has  forever  expiated 
our  guilt.  *'And  the}^  shall  answer  and  sa}',  Our 
hands  have  not  shed  this  blood,  neither  have  our 
eyes  seen  it.  Be  merciful,  O  Lord,  unto  Thy  people 
Israel,  whom  Thou  hast  redeemed,  and  lay  not 
innocent  blood  unto  Thy  people  of  Israel's  charge. 
And  the  blood  shall  be  forgiven  them." 

"Father,  forgive  them,  for  the}'  know  not  what 

*IIo\v  full  of  suggestive  power  is  the  figure  of  "the  rough 
ralleij"!  How  aptly  it  sets  forth  what  this  world  at  large,  and 
the  land  of  Israel  in  particular,  was  to  our  blessed  Loi-d  and  Sav- 
iour !  Truly  it  was  a  rough  place  to  Him,  a  place  of  humiliation, 
a  dry  and  thirsty  land,  a  place  that  had  never  been  eared  or  sown. 
But,  all  homage  to  His  Name  !  by  His  death  in  this  rough  valley.  He 
has  procured  for  this  earth  and  for  the  land  of  Israel  a  rich  harvest 
of  blessing,  which  shall  be  reaped  throughout  the  millennial  age, 
to  the  full  praise  of  redeeming  love.  And  even  now.  He,  from  the 
throne  of  heaven's  majesty,  and  we,  in  spirit  with  Him,  can  look 
back  to  that  rough  valley  as  the  i)]ace  Avhere  the  blessed  work  was 
done  which  forms  the  imperishable  foundation  of  God's  glory,  the 
Church's  blessing,  Israel's  full  restoration,  the  joy  of  countleas 
nations,  and  the  glorious  deliverance  of  this  groaning  creation. 


334  DETTTEKONOMY. 

the}^  do."  "Unto  3^011  first,  God  having  raised  up 
His  Son  Jesus,  sent  Him  to  bless  j'ou,  by  turning 
away  every  one  of  you  from  his  iniquities."  Thus 
all  Israel  shall  be  saved  and  blessed  by  and  b}-, 
according  to  the  eternal  counsels  of  God,  and  in 
pursuance  of  His  promise  and  oath  to  Abraham, 
ratified  and  eternally  established  by  the  precious 
blood  of  Christ,  to  whom  be  all  homage  and  praise, 
world  without  end  ! 

Verses  10-17  bear  jn  a  very  special  way  upon 
Israel's  relationship  to  Jehovah.  We  shall  not 
dwell  upon  it  here.  The  reader  will  find  numerous 
references  to  this  subject  throughout  the  pages  of 
the  prophets,  in  which  the  Holy  Ghost  makes  the 
most  touching  appeals  to  the  conscience  of  the 
nation — appeals  grounded  on  the  marvelous  fact  of 
the  relationship  into  which  He  had  brought  them 
to  Himself,  but  in  which  they  had  so  signally  and 
grievously  failed.  Israel  has  proved  an  unfaithful 
wife,  and,  in  consequence  thereof,  has  been  set 
aside ;  but  the  time  will  come  when  this  long- 
rejected  but  never-forgotten  people  shall  not  only 
be  reinstated,  but  brought  into  a  condition  of  bless- 
edness, privilege,  and  glory  beyond  any  thing  ever 
known  in  the  past. 

This  must  never,  for  a  moment,  be  lost  sight  of 
or  interfered  with.  It  runs  like  a  brilliant  golden 
line  through  the  prophetic  scriptures,  from  Isaiah 
to  Malachi,  and  the  lovely  theme  is  resumed  and 
carried  on  in  the  New  Testament.  Take  the  follow- 
ing glowing  passage,  which  is  only  one  of  a  hundred  : 


CIIAPTEK    XXI.  335 

^Tor  Zion's  sake  will  I  not  hold  my  peace,  and  for 
Jerusalem's  sake  I  will  not  rest,  until  the  righteous- 
ness thereof  go  forth  as  brightness,  and  the  salva- 
tion thereof  as  a  lamp  that  burneth.  And  the  Gen- 
tiles shall  see  th}'  righteousness,  and  ail  kings  thy 
glory ;  and  thou  shalt  be  called  by  a  new  name, 
which  the  mouth  of  the  Lord  shall  name.  Thou 
shalt  also  be  a  crown  of  glory  in  the  hand  of  the 
Lord,  and  a  roj'al  diadem  in  the  hand  of  thy  God. 
Thou  shalt  no  more  be  termed  Forsaken,  neither 
shall  thy  land  an}'  more  be  termed  Desolate ;  but 
thou  shalt  be  called  Hephzi-bah  [M}^  delight  is  in 
her],  and  thy  land  Beulah  [married]  ;  for  the  Lord 
delighteth  in  thee,  and  th}'  land  shall  be  married. 
For  as  a  young  man  marrieth  a  virgin,  so  shall  thy 
sons  marry  thee ;  and  as  the  bridegroom  rejoiceth 
over  the  bride,  so  shall  thy  God  rejoice  over  thee. 
I  have  set  watchmen  upon  thy  walls,  O  Jerusalem, 
which  shall  never  hold  their  peace  day  nor  night : 
ye  that  make  mention  of  the  Lord,  keep  not  silence, 
and  give  Him  no  rest,  till  He  establish,  and  till  He 
make  Jerusalem  a  praise  in  the  earth.  The  Lord 
hath  sworn  by  His  right  liand,  and  by  the  arm  of 
His  strength" — let  men  beware  how  they  meddle 
with  this  ! — "Surel}^  I  will  no  more  give  thy  corn 
to  be  meat  for  thine  enemies ;  and  the  sons  of  the 
stranger  shall  not  drink  thy  wine,  for  the  which  thou 
hast  labored  ;  but  they  that  have  gathered  it  shall 
eat  it  and  praise  the  Lord,  and  they  that  have 
brought  it  tosrethcr  shall  drink  it  in  the  courts  of 
My  holiness Behold,  the  Lord  hath  pro- 


336  DEUTERONOMY. 

claimed  unto  the  end  of  the  world,  '  Say  ye  to  the 
daughter  of  Zion,  Behold,  thy  salvation  cometh  ;  be- 
hold. His  reward  is  with  Him,  and  His  work  before 
Him.  And  they  shall  call  them.  The  holy  people. 
The  redeemed  of  the  Lord  ;  and  thou  shalt  be  called. 
Sought  out,  A  city  not  forsaken.'  "  (Is.  Ixii.) 

To  attempt  to  alienate  this  sublime  and  glorious 
passage  from  its  proper  object,  and  apply  it  to  the 
Christian  Church,  either  on  earth  or  in  heaven,  is  to 
do  positive  violence  to  the  Word  of  God,  and  intro- 
duce a  system  of  interpretation  utterly  destructive 
of  the  integrity  of  holy  Scripture.  Tlie  passage 
whicli  we  have  just  transcribed,  with  intense  spiritual 
delight,  applies  only  to  the  literal  Zion,  the  literal 
Jerusalem,  the  literal  land  of  Israel.  Let  the  reader 
see  that  he  thoroughly  seizes  and  faithfully  holds 
fast  this  fact. 

As  to  the  Church,  her  position  on  earth  is  that  of 
an  espoused  virgin,  not  of  a  married  wife.  Her 
marriage  will  take  place  in  heaven.  (Rev.  xix.  7,  8.) 
To  apply  to  her  such  passages  as  the  above  is  to 
falsify  her  position  entirely,  and  deny  the  plainest 
statements  of  Scripture  as  to  her  calling,  her  por- 
tion, and  her  hope,  which  are  purely  heavenly. 

Verses  18-21  of  our  chapter  record  the  case  of  "a 
stubborn  and  rebellious  son."  Here  again  we  have 
Israel  viewed  from  another  stand-point.  It  is  the 
apostate  generation,  for  which  there  is  no  forgive- 
ness. "If  a  man  have  a  stubborn  and  rebellious 
son,  which  will  not  obe}^  the  voice  of  his  father,  or 
the  voice  of  his  mother,  and  that  when  they  have 


CHAPTEU    XXI.  337 

chastened  him  will  not  hearken  unto  them  ;  then 
shall  his  father  and  his  mother  lay  hold  on  him  and 
bring  him  out  unto  the  elders  of  his  city,  and  unto 
the  gate  of  his  place ;  and  they  shall  say  unto  the 
elders  of  his  city,  This  our  son  is  stubborn  and 
rebellious ;  he  will  not  obey  our  voice ;  he*  is  a 
glutton  and  a  drunkard.  And  all  the  men  of  his 
city  shall  stone  him  with  stones,  that  he  die ;  so 
shalt  thou  put  evil  away  from  among  you ;  and  all 
Israel  shall  hear  and  fear." 

The  reader  may  with  much  interest  contrast  the 
solemn  action  of  law  and  government  in  the  case 
of  the  rebellious  son,  with  the  lovely  and  familiar 
parable  of  the  prodigal  son  in  Luke  xv.  Our  space 
does  not  admit  of  our  dwelling  upon  it  here,  much 
as  we  should  delight  to  do  so.  It  is  marvelous  to 
think  that  it  is  the  same  God  who  speaks  and  acts 
in  Deuteronomy  xxi.  and  in  Luke  xv ;  but  oh,  how 
different  the  action  !  how  different  the  style !  Under 
the  law,  the  father  is  called  upon  to  lay  hold  of  his 
son  and  bring  him  forth  to  be  stoned  ;  under  grace, 
the  father  runs  to  meet  the  returning  son,  falls  on 
his  neck  and  kisses  him ;  clothes  him  in  the  best 
robe,  puts  a  ring  on  his  hand,  and  shoes  on  his  feet, 
has  the  fatted  calf  killed  for  him,  seats  him  at  the 
table  with  himself,  and  makes  the  house  ring  with 
the  joy  that  fills  his  own  heart  at  getting  back  the 
poor  wandering  spendthrift. 

Striking  contrast!  In  Deuteronomy  xxi,  we  see 
the  hand  of  God,  in  righteous  government,  executing 
judgment  upon  the  rebellious ;  in  Luke  xv,  we  see 


338  DEUTERONOMY. 

the  heart  of  God  pouring  itself  out,  in  soul-subduing 
tenderness,  upon  the  poor  repentant  one,  giving  him 
the  sweet  assurance  that  it  is  His  own  deep  joy  to 
get  back  His  lost  one.  The  persistent  rebel  meets 
the  stone  of  judgment ;  the  returning  penitent  meets 
the  kiss  of  love. 

But  we  must  close  this  section  by  calling  the 
reader's  attention  to  the  last  verse  of  our  chapter. 
It  is  referred  to  in  a  very  remarkable  way  by  the 
inspired  apostle  in  the  third  chapter  of  Galatians. 
*' Christ  hath  redeemed  us  from  the  curse  of  the  law, 
being  made  a  curse  for  us  ;  for  it  is  written,  '  Cursed 
is  every  one  that  hangeth  on  a  tree.'" 

This  reference  is  full  of  interest  and  value,  not 
only  because  it  presents  to  us  the  precious  grace  of 
our  Lord  and  Saviour  Jesus  Christ,  in  making  Him- 
self a  curse  for  us,  in  order  that  the  blessing  of 
Abraham  might  come  on  us  poor  sinners  of  the 
Gentiles,  but  also  because  it  furnishes  a  very  strik- 
ing illustration  of  the  way  in  which  the  Holy  Spirit 
puts  His  seal  upon  the  writings  of  Moses  in  general, 
and  upon  Deuteronomy  xxi.  in  particular.  All  Scrip- 
ture hangs  together  so  perfectly  that  if  one  part  be 
touched,  you  mar  the  integrity  of  the  whole.  The 
same  Spirit  breathes  in  the  writings  of  Moses,  in 
the  pages  of  the  prophets,  in  the  four  evangelists, 
in  the  Acts,  in  the  apostolic  epistles,  general  and 
particular,  and  in  that  most  profound  and  precious 
section  which  closes  the  divine  volume.  We  deem 
it  our  sacred  duty — as  it  is  most  assuredly  our  high 
privilege — to  press  this  weighty  fact  upon  all  with 


CHAPTERS    XXII. -XXV.  339 

whom  we  come  in  contact ;  and  we  would  very 
earnestly  entreat  the  reader  to  give  it  his  earnest 
attention,  to  hold  it  fast,  and  bear  a  steady  testimony 
to  it,  in  this  day  of  carnal  laxity,  cold  indifference, 
and  positive  hostility. 


CHAPTERS  XXII.— XXV. 

THE  portion  of  our  book  on  which  we  now  enter, 
though  not  calling  for  elaborate  exposition, 
3'et  teaches  us  two  very  important  practical  lessons. 
In  the  first  place,  many  of  the  institutions  and 
ordinances  here  set  forth  prove  and  illustrate,  in  a 
most  striking  wa}',  the  terrible  depravity  of  the 
human  heart.  They  show  us,  with  unmistakable 
distinctness,  what  man  is  capable  of  doing  if  left 
to  himself.  We  must  ever  remember,  as  Ave  read 
some  of  the  paragraphs  of  this  section  of  Deuter- 
onomy, that  God  the  Holy  Ghost  has  indited  them. 
We,  in  our  fancied  wisdom,  may  feel  disposed  to 
ask  why  such  passages  were  ever  penned.  Can  it 
be  possible  that  they  are  actually  inspired  by  the 
Holy  Ghost?  and  of  what  possible  value  can  they 
be  to  us?  If  they  w^ere  written  for  our  learning, 
then  what  are  we  to  learn  from  them  ? 

Our  reply  to  all  these  questions  is  at  once  simple 
and  direct ;  and  it  is  this :  The  very  passages  which 
we  might  least  expect  to  find  on  the  page  of  inspira- 
tion teach  us,  in  their  own  pecuUar  way,  the  moral 


340  DEUTERONOMY. 

material  of  which  we  are  made,  and  the  moral 
depths  into  which  we  are  capable  of  plunging.  And 
is  not  this  of  great  moment?  Is  it  not  well  to  have 
a  faithfid  mirror  held  up  before  our  eyes,  in  which 
we  may  see  every  moral  trait,  feature,  and  lineament 
perfectly  reflected  ?  Unquestionably.  We  hear  a 
great  deal  about  the  dignity  of  human  nature,  and 
very  many  find  it  exceedingly  hard  to  admit  that 
they  are  really  capable  of  committing  some  of  the 
sins  prohibited  in  the  section  before  us,  and  in  other 
portions  of  the  divine  volume ;  but  we  may  rest 
assured  that  when  God  commands  us  not  to  commit 
this  or  that  particular  sin,  we  are  verily  capable  of 
committing  it.  This  is  beyond  all  question.  Divine 
wisdom  would  never  erect  a  dam  if  there  was  not  a 
current  to  be  resisted.  There  would  be  no  necessity 
to  tell  an  angel  not  to  steal ;  but  man  has  theft  in 
his  nature,  and  hence  the  command  applies  to  him. 
And  just  so  in  reference  to  every  other  prohibited 
thing  ;  the  prohibition  proves  the  tendency — proves 
it  beyond  all  question.  We  must  either  admit  this 
or  imply  the  positive  blasphemy  that  God  has  spoken 
in  vain. 

But  then,  it  may  be  said,  and  is  said  by  many, 
that  while  some  very  terrible  samples  of  fallen  hu- 
manity are  capable  of  committing  some  of  the 
abominable  sins  prohibited  in  Scripture,  yet  all  are 
not  so.  This  is  a  most  thorough  mistake.  Hear 
what  the  Holy  Ghost  says  in  the  seventeenth  chapter 
of  the  prophet  Jeremiah.  "T/ie  heart  is  deceitful 
above  all  things,  and  desperately  wicked."     Whose 


CHAPTEllS    XXII. -XXV.  341 

heart  is  he  speaking  of?  Is  it  the  heart  of  some 
atrocious  criminal,  or  of  some  untutored  savage  ? 
Nay ;  it  is  the  human  heart — the  heart  of  the  writer 
and  of  the  reader  of  these  lines. 

Hear  also  what  our  Lord  Jesus  Christ  says  on  this 
subject. — ^' Out  of  the  heart  proceed  evil  thoughts, 
murders,  adulteries,  fornications,  thefts,  false  wit- 
ness, blasphemies."  Out  of  what  heart?  Is  it  the 
heart  of  some  hideously  depraved  and  abominable 
wretch,  wholly  unfit  to  appear  in  decent  society  ? 
Nay  ;  it  is  out  of  the  human  heart — the  heait  of  the 
writer  and  of  the  reader  of  these  lines. 

Let  us  never  forget  this  ;  it  is  a  wholesome  truth 
for  every  one  of  us.  We  all  need  to  bear  in  mind 
that  if  God  were  to  withdraw  His  sustaining  grace 
for  one  moment,  there  is  no  depth  of  iniquity  into 
which  we  are  not  capable  of  plunging ;  indeed,  we 
may  add — and  we  do  it  with  deep  thankfulness — 
it  is  His  own  gracious  hand  that  preserves  us,  each 
moment,  from  becoming  a  complete  wreck  in  every 
wa3% — physically,  mentally,  morall}^,  spiritually,  and 
in  our  circumstances.  May  we  keep  this  ever  in 
the  remembrance  of  the  thoughts  of  our  hearts,  so 
that  we  may  walk  humbly  and  watchfully,  and  lean 
upon  that  arm  which  alone  can  sustain  and  pre- 
serve us. 

But  we  have  said  there  is  another  valuable  lesson 
furnished  by  this  section  of  our  book  which  now 
lies  open  before  us.  It  teaches  us,  in  a  manner 
peculiar  to  itself,  the  marvelous  wa}-  in  which  God 
provided  for  every  thing  connected  with  His  people. 


342  DEUTERONOMY. 

Nothing  escaped  His  gracious  notice ;  nothing  was 
too  trivial  for  His  tender  care.  No  mother  could 
be  more  careful  of  the  habits  and  manners  of  her 
little  child  than  the  almighty  Creator  and  moral 
Governor  of  the  universe  was  of  the  most  minute 
details  connected  with  the  daily  history  of  His 
people.  By  day  and  by  night,  waking  and  sleeping, 
at  home  and  abroad,  He  looked  after  them.  Their 
clothing,  their  food,  their  manners  and  ways  toward 
one  another,  how  they  were  to  build  their  houses, 
how  they  were  to  plow  and  sow  their  ground,  how 
they  were  to  carr}^  themselves  in  the  deepest  privacy 
of  their  personal  life, — all  was  attended  to  and  pro- 
vided for  in  a  manner  that  fills  us  with  wonder,  love, 
and  praise.  We  may  here  see,  in  a  most  striking 
way,  that  there  is  nothing  too  small  for  our  God  to 
take  notice  of  when  His  people  are  concerned.  He 
takes  a  loving,  tender,  fatherly  interest  in  their 
most  minute  concerns.  We  are  amazed  to  find  the 
Most  High  God,  the  Creator  of  the  ends  of  the 
earth,  the  Sustainer  of  the  vast  universe,  conde- 
scendinor  to  legislate  about  the  matter  of  a  bird's 
nest ;  and  yet  why  should  we  be  amazed  when  we 
know  that  it  is  just  the  same  to  Him  to  provide  for 
a  sparrow  as  to  feed  a  thousand  millions  of  people 
daily  ? 

But  there  was  one  grand  fact  which  was  ever  to 
be  kept  prominently  before  each  member  of  the 
congregation  of  Israel,  namely,  the  divine  presence 
in  their  midst.  This  fact  was  to  govern  their  most 
private  habits,  and  give  character  to  all  their  ways. 


CIIAPTEUS    XXII. -XXV.  343 

''The  Lord  tliy  God  walketh  in  the  midst  of  tliy 
camp,  to  deliver  thee,  and  to  give  up  thine  enemies 
before  thee  ;  therefore  shall  thy  camp  he  holy;  that 
He  see  no  unclean  thing  in  thee,  and  turn  away  from 
thee."  (Chap,  xxiii.  14.) 

What  a  precious  privilege  to  have  Jehovah  walk- 
ing in  their  midst!  what  a  motive  for  purity  of 
conduct,  and  refined  delicacy  in  their  personal  and 
domestic  habits !  If  He  was  in  their  midst  to  secure 
victory  over  their  enemies,  He  was  also  there  to  de- 
mand holiness  of  life.  They  were  never  for  one 
moment  to  forget  the  august  Person  who  walked  up 
and  down  in  their  midst.  Would  the  thought  of 
this  prove  irksome  to  any?  Onl}-  to  such  as  did  not 
love  holiness,  purit}',  and  moral  order.  Ever}^  true 
Israelite  would  delight  in  the  thought  of  having  One 
dwellinof  in  their  midst  who  could  not  endure  auo:ht 
that  was  unhol3\  unseemly,  or  impure. 

The  Christian  reader  will  be  at  no  loss  to  seize  the 
moral  force  and  application  of  this  holy  principle. 
It  is  our  privilege  to  have  God  the  Spirit  dwelling 
in  us,  individually  and  collectivelv.  Thus  we  read, 
in  1  Corinthians  vi.  19,  "What!  know  ye  not  that 
your  body  is  the  temple  of  the  H0I3'  Ghost,  which 
is  in  you,  which  3'e  have  of  God,  and  ye  are  not 
your  own?"  This  is  individual.  Each  believer 
is  a  temple  of  the  Holy  Ghost,  and  this  most 
glorious  and  precious  truth  is  the  ground  of  the 
exhortation  given  in  Ephesians  iv.  30 — ''''Grieve  not 
the  holy  Spirit  of  God,  whereby  ye  are  sealed  unto 
the  day  of  redemption/* 


344  DEtTTERONOMY. 

How  very  important  to  keep  this  ever  in  the 
remembrance  of  the  thoughts  of  our  hearts!  what 
a  mighty  moral  motive  for  the  diligent  cultivation 
of  purity  of  heart  and  holiness  of  life  !  When 
tempted  to  indulge  in  any  wrong  current  of  thought 
or  feeling,  any  unworthy  manner  of  speech,  any 
unseemly  line  of  conduct,  w^hat  a  powerful  corrective 
would  be  found  in  the  realization  of  the  blessed  fact 
that  the  Holy  Spirit  dwells  in  our  body  as  in  His 
temple!  If  only  we  could  keep  this  ever  before 
us,  it  would  preserve  us  from  many  a  wandering 
thought,  many  an  unguarded  and  foolish  utterance, 
many  an  unbecoming  act. 

But  not  only  does  the  Holy  Spirit  dwell  in  each 
individual  believer.  He  also  dwells  in  the  Church 
collectively.  "Know  ye  not  that  ye  are  the  temple 
of  God,  and  that  the  Spirit  of  God  dwelleth  in  youf' 
(1  Cor.  iii.  16.)  It  is  upon  this  fact  that  the  apostle 
grounds  his  exhortation  in  1  Thessalonians  v.  19 — 
''^Quench  not  the  Spirit."  How  divinely  perfect  is 
Scripture?  how  blessedly  it  hangs  together!  The 
Holy  Ghost  dwells  in  us  individually,  hence  we  are 
not  to  grieve  Him  ;  He  dwells  in  the  assembl}^  hence 
we  are  not  to  quench  Him,  but  give  Him  His  right 
place,  and  allow  full  scope  for  His  blessed  opera- 
tions. May  these  great  practical  truths  find  a  deep 
place  in  our  hearts,  and  exert  a  more  powerful  in- 
fluence over  our  ways,  both  in  private  life  and  in  the 
public  assembly. 

We  shall  now  proceed  to  quote  a  few  passages 
from  the  section  of  our  book  which  now  lies  open 


CHAPTERS    XXII. -XXV.  045 

before  us  strikingly  illustrative  of  the  wisdom,  good- 
ness, tenderness,  holiness,  and  righteousness  which 
marked  all  the  dealings  of  God  >Yith  His  people  of 
old.  Take,  for  example,  the  ver}^  opening  paragraph. 
"Thou  shalt  not  see  thy  brother's  ox  or  his  sheep 
go  astray,  and  hide  thyself  from  them;  thou  shalt  in 
any  case  bring  them  again  unto  thy  brother.  And 
if  thy  brother  be  not  nigh  unto  thee,  or  if  thou  know 
him  not,  then  thou  shalt  bring  it  unto  thine  own 
house,  and  it  shall  be  with  thee  until  thy  brother 
seek  after  it,  and  thou  shalt  restore  it  to  him  again. 
In  like  manner  shalt  thou  do  with  his  ass ;  and  so 
shalt  thou  do  with  his  raiment;  and  with  all  lost 
thing  of  thy  brother's  which  he  hath  lost,  and  thou 
hast  found,  shalt  thou  do  likewise  ;  thou  mayest  not 
hide  thyself  Thou  shalt  not  see  tin'  brother's  ass  or 
his  ox  fall  down  l)y  tlie  wa}-,  and  hide  thyself  from 
them;  thou  shalt  surely  help  him  to  lift  them  up 
again."  (Chap.  xxii.  1-4.) 

Here  the  two  lessons  of  which  we  have  spoken 
are  very  distinctly  presented.  Wliat  a  deeply  hum- 
bling picture  of  the  human  heart  have  we  in  that 
one  sentence,  "Thou  mayest  not  hide  thyself"  !  We 
are  capable  of  the  base  and  detestable  selfishness 
of  hiding  ourselves  from  our  brother's  claims  upon 
our  sympathy  and  succor — of  shirking  the  hoh'  dutj' 
of  looking  after  his  interests — of  pretending  not  to 
see  his  real  need  of  our  aid.  Such  is  man! — such 
is  the  writer! 

But  oh,  how  blessedly  the  character  of  our  God 
shines  out  in  this  passage!      The  brother's  ox,  or 


346  DEUTERONOMY. 

his  sheep,  or  his  ass,  was  not  (to  use  a  modern 
phrase)  to  be  thrust  into  pound  for  trespass ;  it 
was  to  be  brought  home,  cared  for,  and  restored, 
safe  and  sound,  to  the  owner,  without  charge  for 
damage.  And  so  with  the  raiment.  How  lovely 
is  all  this !  how  it  breathes  upon  us  the  very  air 
of  the  divine  presence,  the  fragrant  atmosphere  of 
divine  goodness,  tenderness,  and  thoughtful  love! 
What  a  high  and  holy  privilege  for  an}^  people  to 
have  their  conduct  governed  and  their  character 
formed  by  such  exquisite  statutes  and  judgments! 

Again,  take  the  following  passage,  so  beautifully 
illustrative  of  divine  thoughtfulness :  "When  thou 
buildest  a  new  house,  then  thou  shalt  make  a  battle- 
ment for  th}'  roof,  that  thou  bring  not  blood  upon 
thine  house,  if  any  man  fall  from  thence."  The 
Lord  would  have  His  people  thoughtful  and  consid- 
erate of  others  ;  and  hence,  in  building  their  houses, 
they  were  not  merely  to  think  of  themselves  and 
their  convenience,  but  also  of  others  and  their  safetj\ 

Cannot  Christians  learn  something  from  this  ? 
How  prone  we  are  to  think  only  of  ourselves,  our 
own  interests,  our  own  comfort  and  convenience  ! 
How  rarel}^  it  happens  that  in  the  building  or  fur- 
nishing of  our  houses  we  bestow  a  thought  upon 
other  people  !  We  build  and  furnish  for  ourselves. 
Alas  !  self  is  too  much  our  object  and  motive-spring 
in  all  our  undertakings ;  nor  can  it  be  otherwise 
unless  the  heart  be  kept  under  the  governing  power 
of  those  motives  and  objects  which  belong  to  Chris- 
tianity.     We  must  live  in  the  pure  and  heavrnly 


CHAPTERS    XXII. -XXV.  347 

atmosphere  of  the  new  creation  in  order  to  get  above 
and  bej'ond  the  base  selfishness  which  characterizes 
fallen  humanity.  Every  unconverted  man,  woman, 
and  child  on  the  face  of  the  earth  is  governed  simply 
by  self  income  shape  or  another.  Self  is  the  centre, 
the  object,  the  motive-spring,  of  every  action. 

True,  some  are  more  amiable,  more  affectionate, 
more  benevolent,  more  unselfish,  more  disinterested, 
more  agreeable,  than  others ;  but  it  is  utterly  im- 
possible that  "the  natural  man"  can  be  governed 
by  spiritual  motives,  or  an  earthly  man  be  animated 
by  heavenly  objects.  Alas  !  we  have  to  confess, 
with  shame  and  sorrow,  that  we  who  profess  to  be 
heavenly  and  spiritual  are  so  prone  to  live  for  our- 
selves, to  seek  our  ow^i  things,  to  maintain  our  own 
interests,  to  consult  our  own  ease  and  convenience. 
We  are  all  alive  and  on  the  alert  when  self^  in  any 
shape  or  form,  is  concerned. 

All  this  is  most  sad  and  deeply  humbling.  It 
really  ought  not  to  be,  and  it  w^ould  not  be  if  we 
w^ere  looking  more  simpl}^  and  earnestly  to  Christ  as 
our  great  Exemplar  and  model  in  all  things.  Earnest 
and  constant  occupation  of  heart  with  Christ  is  the 
true  secret  of  all  practical  Christianit}'.  It  is  not 
rules  and  regulations  that  will  ever  make  us  Christ- 
like in  our  spirit,  manner,  and  ways.  "We  must 
drink  into  His  spirit,  walk  in  His  footsteps,  dweli 
more  profoundly  upon  His  moral  glories,  and  then 
we  shall,  of  blessed  necessity,  be  conformed  to  His 
image.  "We  all  with  open  face  beholding  as  in  a 
glass  [or  mirroring — Kavo7tTpi^6^evoi~\  the  glory,  are 
23 


848  DEUTERONOMY. 

changed  into  the  same  image,  from  glory  to  glory, 
even  as  by  the  Spirit  of  the  Lord."  (2  Cor.  iii.) 

"We  must  now  ask  the  reader  to  turn  for  a  moment 
to  the  following  very  important  i^ractical  instructions 
*-'full  of  suggestive  power  for  all  Christian  workers : 
'*Thou  shalt  not  sow  thy  vineyard  with  divers  seeds, 
lest  the  fruit  of  thy  seed  which  thou  hast  sown  and 
the  fruit  of  thy  vineyard  be  defiled."  (Chap,  xxii.9.) 

What  a  weighty  principle  is  here  !  Do  we  really 
understand  it  ?  do  we  see  its  true  spiritual  applica- 
tion ?  It  is  to  be  feared  there  is  a  terrible  amount 
of  *' mingled  seed"  used  in  the  so-called  spiritual 
husbandry  of  the  present  day.  How  much  of  "phi- 
losophy and  vain  deceit,"  how  much  of  "science 
falsely  so  called,"  how  much  of  "the  rudim^ents  of 
the  world,"  do  we  find  mixed  up  in  the  teaching 
and  preaching  throughout  the  length  and  breadth  of 
the  professing  church  !  How  little  of  the  pure,  un- 
adulterated seed  of  the  Word  of  God,  the  "incor- 
ruptible seed"  of  the  precious  gospel  of  Christ,  is 
scattered  broad-cast  over  the  field  of  Christendom 
in  this  our  day !  How  few,  comparativel}',  are  con- 
tent to  confine  themselves  within  the  covers  of  the 
Bible  for  the  material  of  their  ministry !  Those  who 
are,  by  the  grace  of  God,  faithful  enough  to  do  so, 
are  looked  upon  as  men  of  one  idea,  men  of  the  old 
school^  narrow,  and  behind  the  times. 

Well,  we  can  only  say,  with  a  full  and  glowing: 
heart,  God  bless  the  men  of  one  idea — men  of  the 
precious  old  school  of  apostolic  preaching  !  Most 
heartity  do  we  congratulate  them  on  their  blessed 


ciiArTEus  xxii.-xxv.  049 

narrowness,  and  thuir  being  behind  these  dark  and 
infidel  times.  We  are  fully  aware  of  what  we  ex- 
pose ourselves  to  in  thus  writing,  but  this  does  not 
move  us.  We  are  persuaded  that  every  true  serv- 
ant of  Christ  must  be  a  man  of  one  idea,  and  that 
idea  is  Christ ;  lie  must  belong  to  the  very  oldest 
school — the  school  of  Christ ;  he  must  be  as  narrow- 
as  the  truth  of  God ;  and  he  must,  with  stern  de- 
cision, refuse  to  move  one  hair's  breadth  in  the 
direction  of  this  infidel  age.  We  cannot  shake 
off  the  conviction  that  the  effort  on  the  part  of 
the  preachers  and  teachers  of  Christendom  to  keep 
abreast  of  the  literature  of  the  day  must,  to  a 
very  large  extent,  account  for  the  rapid  advance 
of  rationalism  and  infidelit}'.  The}'  have  got  away 
from  the  hoh'  Scriptures,  and  sought  to  adorn  their 
ministry  b}"  the  resources  of  philosoph}',  science, 
and  literature.  Tliey  have  catered  more  for  the 
intellect  than  for  the  heart  and  conscience.  Tiie 
pure  and  precious  doctrines  of  hoi}'  Scripture,  the 
sincere  milk  of  the  Word,  the  gospel  of  the  grace 
of  God  and  of  the  glor}'  of  Christ,  were  found  in- 
sufficient to  attract  and  keep  together  large  congre- 
gations. As  Israel  of  old  despised  the  manna,  got 
tired  of  it,  and  pronounced  it  light  food,  so  the 
professing  church  grew  weary  of  the  pure  doctrines 
of  that  glorious  Christianity  unfolded  in  the  pages 
of  the  New  Testament,  and  sighed  for  something  to 
gratify  the  intellect  and  feed  the  imagination.  The 
doctrines  of  the  cross,  in  which  the  blessed  apostle 
gloried,   have  lost  their  charm   for  the  professing 


350  DEFTERONO^rr. 

cliurcli,  and  any  who  would  be  faithful  enough  to 
adhere  and  confine  themselves  in  their  ministry 
to  those  doctrines  might  abandon  all  thought  of 
popularit}'. 

But  let  all  the  true  and  faithful  ministers  of 
Christ,  all  true  workers  in  His  vine3'ard,  ^pply 
their  hearts  to  the  spiritual  principle  set  forth  in 
Deuteronomy  xxii.  9  ;  let  them,  with  unflinching 
decision,  refuse  to  make  use  of  "divers  seeds"  in 
their  spiritual  husbandr}^ ;  let  them  confine  them- 
selves, in  their  ministry,  to  "the  form  of  sound 
words,"  and  ever  seek  "rightly  to  divide  the  word 
of  truth,"  that  so  the}^  may  not  be  ashamed  of  their 
work,  but  receive  a  full  reward  in  that  day  when 
every  man's  work  shall  be  tried  of  what  sort  it  is. 
We  may  depend  upon  it,  the  Word  of  God — the 
pure  seed — is  the  onl}"  proper  material  for  the  spir- 
itual workman  to  use.  We  do  not  despise  learning  ; 
far  from  it ;  we  consider  it  most  valuable  in  its  right 
place.  The  facts  of  science,  too,  and  the  resources 
of  sound  philosophy,  ma}'  all  be  turned  to  profitable 
account  in  unfoldins^  and  illustratino:  the  truth  of 
hol}-  Scripture.  We  find  the  blessed  Master  Him- 
self and  His  inspired  apostles  making  use  of  the 
facts  of  history  and  of  nature  in  their  public  teach- 
ing ;  and  who,  in  his  sober  senses,  would  think  of 
calling  in  question  the  value  and  importance  of  a 
competent  knowledge  of  the  original  languages  of 
Hebrew  and  Greek  in  the  private  study  and  public 
exposition  of  the  Word  of  God  ? 

But  admitting  all  this,  as  we  most  fully  do,  it 


CHAPTKUS    XXII. -XXV.  T).")  1 

leaves  wholly  untouched  the  great  practical  principle 
before  us — a  principle  to  which  all  the  Lord's  people 
and  His  servants  are  bound  to  adhere,  namel}',  that 
the  Holy  Ghost  is  the  onl}^  power,  and  holy  Scrip- 
ture the  only  material,  for  all  true  ministry  in  the 
gospel  and  the  Church  of  God.  If  this  were  more 
fully  understood  and  faithfully  acted  upon,  we 
should  witness  a  very  different  condition  of  things 
throughout  the  length  and  breadth  of  the  vineyard 
of  Christ. 

Here,  however,  we  must  close  this  section.  We 
have  elsewhere  sought  to  handle  the  subject  of  "The 
Unequal  Yoke,"  and  shall  not  therefore  dwell  upon 
it  here.*  The  Israelite  was  not  to  plow  with  an 
ox  and  an  ass  together ;  neither  was  he  to  wear  a 
garment  of  divers  sorts,  as  of  woolen  and  linen. 
The  spiritual  application  of  both  these  things  is  as 
simple  as  it  is  important.  The  Christian  is  not  to 
link  himself  with  an  unbeliever  for  any  object  what- 
soever, be  it  domestic,  religious,  philanthrophic,  or 
commercial ;  neither  must  he  allow  himself  to  be 
governed  b}'  mixed  principles.  His  character  must 
be  formed  and  his  conduct  ruled  b}'  the  pure  and 
lofty  principles  of  the  Word  of  God.  Thus  may  it  be 
with  all  who  profess  and  call  themselves  Christians. 

*See  a  pamphlet  entitled  "  The  Unequal  Yoke,"  post-paid,  lOcts. 
Loizeaux  Brothers,  63  Fourth  Avenue,  New  York. 


CHAPTER  XXVI. 

^^  A  ND  it  shall  be,  lohen  thou  art  come  in  unto  the 
-^  land  which  the  Lord  th}'  God  giveth  thee  for 
an  inheritance,  and  possessest  it,  and  chvellest  there- 
in ;  that  thou  shalt  take  of  the  first  of  all  the  fruit 
of  the  earth,  which  thou  shalt  bring  of  thy  land  that 
the  Lord  thy  God  giveth  thee,  and  shalt  put  it  in  a 
basket,  and  shalt  go  unto  the  place  which  the  Lord 
thy  God  shcdl  choose  to  place  His  name  there'' — not 
to  a  place  of  their  own  or  others'  choosing. — "And 
thou  shalt  go  unto  the  priest  that  shall  be  in  those 
days,  and  say  unto  him,  I  profess  this  day  unto  the 
Lord  thy  God  that  /  am  come  unto  the  country 
which  the  Lord  sware  unto  our  fathers  for  to  give 
us.  And  the  priest  shall  take  the  basket  out  of 
thine  hand,  and  set  it  down  before  the  altar  of  the 
Lord  thy  God."  (Ver.  1-4.) 

The  chapter  on  which  we  now  enter  contains  the 
lovely  ordinance  of  the  basket  of  first-fruits,  in  which 
we  shall  find  some  principles  of  the  deepest  interest 
and  practical  importance.  It  was  when  the  hand 
of  Jehovah  had  conducted  His  people  into  the  land 
of  promise  that  the  fruits  of  that  land  could  be 
presented.  It  was  obviousl}^  necessary  to  be  in 
Canaan  ere  Canaan's  fruits  could  be  oflTered  in 
worship.  The  worshiper  was  able  to  sa}',  "I  pro- 
fess this  day  unto  the  Lord  thy  God  that  I  am  come 
unto  the  country  which  the  Lord  sware  unto  our 
fathers  for  to  give  us." 


CHAPTER    XXVI.  353 

Here  lay  the  root  of  the  matter. — "/  am  come/* 
He  does  not  sa}^,  I  am  coming,  hoping  to  come,  or 
longing  to  come.  No;  but,  "I  am  come."  Thus 
it  must  ever  be.  We  must  know  ourselves  saved 
ere  we  can  offer  the  fruits  of  a  known  salvation. 
We  may  be  most  sincere  in  our  desires  after  salva- 
tion, most  earnest  in  our  efforts  to  obtain  it;  but 
then  we  cannot  but  see  that  efforts  to  be  saved,  and 
the  fruits  of  a  known  and  enjoyed  salvation,  are 
wholly  different.  The  Israelite  did  not  offer  the 
basket  of  first-fruits  in  order  to  get  into  the  land, 
but  because  he  was  actually  in  it.  "I  profess  this 
day  .  .  .  that  I  am  come."  There  is  no  mistake 
about  it — no  question,  no  doubt,  not  even  a  hope. 
I  am  actually  in  the  land,  and  here  is  the  fruit  of  it. 

*' And  thou  shalt  speak,  and  say  before  the  Lord 
thy  God,  A  Syrian  ready  to  perish  was  my  father ; 
and  he  went  down  into  Egypt,  and  sojourned  there 
with  a  few,  and  became  there  a  nation,  great, 
mighty,  and  populous ;  and  the  Egyptians  evil 
entreated  us,  and  afflicted  us,  and  laid  upon  us 
hard  bondage ;  and  when  we  cried  unto  the  Lord 
God  of  our  fathers,  the  Lord  heard  our  voice,  and 
looked  on  our  affliction  and  our  labor  and  our 
oppression ;  and  the  Lord  brought  us  forth  out  of 
Egypt  with  a  mighty  hand,  and  with  an  outstretched 
arm,  and  with  great  terribleness,  and  with  signs, 
and  with  wonders ;  and  He  hath  brought  us  into 
this  place,  and  hath  given  us  this  land,  even  a 
land  that  floweth  with  milk  and  honey.  And  now, 
behold,  I  have  brought  the  first-fruits  of  the  land, 


354  DEUTERONOMY. 

which  Thou,  O  Lord,  hast  given  me.  And  thou 
shalt  set  it  before  the  Lord  thy  God,  and  worship 
before  the  Lord  thy  God  ;  and  thou  shalt  rejoice  in 
ever}^  good  thing  which  the  Lord  thy  God  hath  given 
unto  thee,  and  unto  thine  house,  thou,  and  the  Le- 
vite,  and  the  stranger  that  is  among  you." 

This  is  a  very  beautiful  illustration  of  worship. 
•'A  S3'rian  ready  to  perish."  Such  was  the  origin. 
There  is  nothing  to  boast  of,  so  far  as  nature  is 
concerned.  And  as  to  the  condition  in  which  grace 
had  found  them,  what  of  it  ?  Hard  bondage  in 
the  land  of  Egypt ;  toiling  amid  the  brick-kilns, 
beneath  the  cruel  lash  of  Pharaoh's  taskmasters. 
But  then,  "We  cried  unto  Jehovah."  Here  was 
their  sure  and  blessed  resource.  It  was  all  they 
could  do,  but  it  was  enough.  That  cry  of  help- 
lessness went  directly  up  to  the  throne  and  to  the 
heart  of  God,  and  brought  Him  down  into  the  very 
midst  of  the  brick-kilns  of  Egypt.  Hear  Jehovali's 
gracious  words  to  Moses — "I  have  surely  seen  the 
affliction  of  My  people  which  are  in  Egj^pt,  and  have 
heard  their  cry,  by  reason  of  their  taskmasters ;  for 
I  linow  their  sorroics ;  and  I  am  come  down  to  de- 
liver them  out  of  the  hand  of  the  Eg3^ptians,  and  to 
bring  them  up  out  of  that  land  unto  a  good  land 
and  a  large,  unto    a  land   flowing  with   milk    and 

hone}' Now  therefore,  behold,  the  cry  of 

the  children  of  Israel  is  come  unto  Me  ;  and  I  have 
also  seen  the  oppression  wherewith  the  Egj'ptians 
oppress  them."  (Ex.  iii.  7-9.) 

Such  was  the  immediate  response  of  Jehovah  to 


CHAPTER   XXVI.  355 

the  cry  of  His  people.  "I  am  come  down  to  deliver 
them."  Yes,  blessed  be  His  name,  He  came  down, 
in  the  exercise  of  His  own  free  and  sovereign  grace, 
to  deliver  His  people  ;  and  no  power  of  men  or  devils 
— earth  or  hell  could  hold  them  for  a  moment  be- 
yond the  appointed  time.  Hence,  in  our  chapter, 
we  have  the  grand  result  as  set  forth  in  the  language 
of  the  worshiper  and  in  the  contents  of  his  basket. 
''I  am  come  unto  the  country  which  the  Lord  sware 

unto  our  fathers  for  to  give  us And  now, 

behold,  I  have  brought  the  first-fruits  of  the  land, 
which  Thou,  O  Lord,  hast  given  me."  The  Lord 
had  accomplished  all,  according  to  the  love  of  His 
heart  and  the  faithfulness  of  His  word.  Not  one  jot 
or  tittle  had  failed. — "I  am  come"  And  "I  have 
brought  the  fruit."  The  fruit  of  what?  of. Egypt? 
Nay;  but  "of  the  land,  which  Thou,  O  Lord,  hast 
given  me."  The  worshiper's  lips  proclaimed  the 
completeness  of  Jehovah's  work ;  the  worshiper's 
basket  contained  the  fruit  of  Jehovah's  land.  No- 
thing could  be  simpler,  nothing  more  real.  There 
was  no  room  for  a  doubt,  no  ground  for  a  question. 
He  had  simpl}-  to  declare  Jehovah's  work  and  show 
the  fruit.  It  was  all  of  God  from  first  to  last.  He 
had  brought  them  out  of  Egypt,  and  He  had  brought 
them  into  Canaan.  He  had  filled  their  baskets  with 
the  mellow  fruits  of  His  land,  and  their  hearts  with 
His  praise. 

And  now,  beloved  reader,  let  us  just  ask  you,  do 
you  think  it  was  presumption  on  the  part  of  the 
Israelite  to  speak  as  he  did  ?     Was  it  right,  was  it 


356  DEUTERONOMY. 

modest,  was  it  humble,  of  him  to  say,  '-'lam  come''? 
Would  it  have  been  more  becoming  in  him  merely 
to  give  expression  to  the  faint  hope  that  at  some 
future  period  he  might  come?  would  doubt  and 
hesitation  as  to  his  position  and  his  portion  have 
been  more  honoring  and  gratifying  to  the  God  of 
Israel?  What  say  30U?  It  maybe  that,  anticipa- 
ting our  argument,  you  are  ready  to  say,  Tiiere  is 
no  analog}'.  Why  not?  If  an  Israelite  could  say, 
'•I  am  come  unto  the  country  which  the  Lord  sware 
unto  our  fathers  for  to  give  us,"  why  cannot  the 
believer  now  sa}',  I  am  come  unto  Jesus  ?  True, 
in  the  one  case,  it  was  sight ;  in  the  other,  it  is 
faith.  But  is  the  latter  less  real  than  the  former? 
Does  not  the  inspired  apostle  say  to  the  Hebrews, 
"Ye  arecome  unto  Mount  Zion"?  and  again,  "We 
receiving  a  kingdom  which  cannot  be  moved,  let  us 
have  grace  whereby  we  may  serve  God  with  rever- 
ence and  godly  fear."  If  we  are  in  doubt  as  to 
whether  we  have  "come"  or  not,  and  as  to  whether 
we  have  "received  the  kingdom"  or  not,  it  is  im- 
possible to  worship  in  truth  or  serve  with  accept- 
ance. It  is  when  we  are  in  intelligent  and  peaceful 
possession  of  the  place  and  portion  in  Christ  that 
true  worship  can  ascend  to  the  throne  above,  and 
effective  service  be  rendered  in  the  vineyard  below. 
For  what,  let  us  ask,  is  true  worship  ?  It  is 
simply  telling  out,  in  the  presence  of  God,  what 
He  is,  and  what  He  has  done.  It  is  the  heart 
occupied  with  and  delighting  in  God  and  in  all 
His  marvelous  actings  and  ways.     Now,  if  we  have 


CHAPTER    XXVI.  -  357 

no  knowledge  of  God,  and  no  faith  in  what  He 
has  done,  how  can  we  worship  Him?  "He  that 
cometh  to  God  must  believe  that  He  is,  and  that 
He  is  a  re  warder  of  them  that  diligently  seek  Him." 
But  then  to  know  God  is  eternal  life.  I  cannot 
W'Orship  God  if  I  do  not  know  Him,  and  I  cannot 
know  Him  without  having  eternal  life.  The  Athe- 
nians had  erected  an  altar  "to  the  unknown  God," 
and  Paul  told  them  that  they  were  w^orshiping  in 
ignorance,  and  proceeded  to  declare  unto  them  the 
true  God  as  revealed  in  the  Person  and  work  of  the 
Man  Christ  Jesus. 

It  is  deeply  important  to  be  clear  as  to  this.  I 
must  know  God  ere  I  can  worship  Him.  I  may 
"feel  after  Him,  if  haply  I  may  find  Him;"  but 
feeling  after  One  whom  I  have  not  found,  and  wor- 
shiping and  delighting  in  One  whom  I  have  found, 
are  two  totally  different  things.  God  has  revealed 
Himself,  blessed  be  His  name !  He  has  given  us 
the  light  of  the  knowledge  of  His  glor}^  in  the  face 
of  Jesus  Christ.  He  has  come  near  to  us  in  the 
Person  of  that  blessed  One,  so  that  w^e  may  know 
Him,  love  Him,  trust  in  Him,  delight  in  Him,  and 
use  Him,  in  all  our  weakness  and  in  all  our  need. 
We  have  no  longer  to  grope  for  Him  amid  the  dark- 
ness of  nature,  nor  yet  among  the  clouds  and  mists 
of  spurious  religion,  in  its  ten  thousand  forms.  No  ; 
our  God  has  made  Himself  known  by  a  revelation 
so  plain  that  the  wayfaring  man,  though  a  fool  in  all 
beside,  may  not  err  therein.  The  Christian  can  say, 
'''•Iknoio  whom  I  have  believed."     This  is  the  basis 


358  DEUTERONOMY. 

of  all  true  worship.  There  may  be  a  vast  amount  of 
fleshly  pietism,  mechanical  religion,  and  ceremonial 
routine  without  a  single  atom  of  true  spiritual 
worship.  This  latter  can  only  flow  from  the  knowl- 
edge of  God. 

But  our  object  is  not  to  write  a  treatise  on 
worship,  but  simply  to  unfold  to  our  readers  the 
instructive  and  beautiful  ordinance  of  the  basket  of 
first-fruits.  And  having  shown  that  worship  was  the 
first  thing  wilh  an  Israelite  who  found  himself  in 
possession  of  the  land — and  further,  that  we  now 
must  know  our  place  and  privilege  in  Christ  before 
we  can  truthfully  and  intelligently  worship  the  Fa- 
ther— we  shall  proceed  to  point  out  another  very 
important  practical  result  illustrated  in  our  chapter, 
namely,  active  benevolence. 

"When  thou  hast  made  an  end  of  tithing  all  the 
tithes  of  thine  increase  the  third  year,  which  is  the 
year  of  tithing,  and  hast  given  it  unto  the  Levite, 
the  stranger,  the  fatherless,  and  the  widow,  that 
they  may  eat  within  thy  gates,  and  be  filled ;  then 
thou  shalt  say  before  the  Lord  thy  God,  I  have 
brought  awa}'  the  hallowed  things  out  of  mine  house, 
and  also  have  given  them  unto  the  Levite,  and  unto 
the  stranger,  to  the  fatherless,  and  to  the  widow, 
according  to  all  Th}''  commandments,  which  Thou 
hast  commanded  me  ;  I  have  not  transgressed  Thy 
commandments,  neither  have  I  forgotten  them." 
(Ver.  12,  13.) 

Nothing  can  be  more  beautiful  than  the  moral 
order  of  these  things.      It   is   precisely  similar  to 


CHAPTER    XXVI.  359 

what  we  have  in  Hebrews  xiii.  "By  Him  therefore 
let  us  otl'er  the  sacrifice  of  praise  to  God  continu- 
ally, that  is,  the  fruit  of  our  lii)s  giving  thanks  to 
His  name.'*  Here  is  the  worship.  ''But  to  do  good 
and  to  communicate  forget  not ;  for  with  such  sacri- 
fices God  is  well  pleased."  Here  is  the  active  be- 
nevolence". Putting  both  together,  we  have  what  we 
may  call  the  upper  and  the  nether  side  of  the  Chris- 
tian's character — praising  God  and  doing  good  to 
men.  Precious  characteristics!  May  we  exhibit 
them  more  faithfully.  One  thing  is  certain,  they 
will  always  go  together.  Show  us  a  man  whose 
heart  is  full  of  praise  to  God,  and  we  will  show  you 
one  whose  heart  is  open  to  every  form  of  human 
need.  He  may  not  be  rich  in  this  world's  goods ; 
he  ma}'  be  obliged  to  saj',  like  one  of  old  who  was 
not  ashamed  to  say  it,  "Silver  and  gold  have  I 
none  ;"  but  he  will  have  the  tear  of  sympathy,  the 
kindly  look,  the  soothing  word,  and  these  things  tell 
far  more  powerfully  upon  a  sensitive  heart  than  the 
opening  of  the  purse-strings,  and  the  jingling  of 
silver  and  gold.  Our  adorable  Lord  and  Master, 
our  great  Exemplar,  "went  about  doing  good  ;"  but 
we  never  read  of  His  giving  money  to  any  one  ;  in- 
deed, we  are  warranted  in  believing  that  the  blessed 
One  never  possessed  a  penny.  When  He  wanted  to 
answer  the  Herodians  on  the  subject  of  paying  trib- 
ute to  Caesar,  He  had  to  ask  them  to  show  Him  a 
penny ;  and  when  asked  to  pay  tribute,  He  sent 
Peter  to  the  sea  to  get  it.  He  never  carried  money, 
and  most  assuredly  money  is  not  named  in  the  cat- 


360  DEUTERONOMY. 

egory  of  gifts  bestowed  by  Him  upon  His  servants. 
Still  He  went  about  doing  good,  and  we  are  to  do 
the  same,  in  our  little  measure ;  it  is  at  once  our 
high  privilege  and  our  bounden  duty  to  do  so. 

And  let  the  reader  mark  the  divine  order  laid 
down  in  Hebrews  xiii.  and  illustrated  in  Deuteron- 
omy xxvi.  Worship  gets  the  first,  the  highest  place. 
Let  us  never  forget  this.  We,  in  our  wisdom  or  our 
sentimentality,  might  imagine  that  doing  good  to 
men,  usefulness,  philanthrop}^,  is  the  highest  thing ; 
but  it  is  not  so.  "Whoso  offereth  2)m/se  glorifieth 
Me."  God  inhabits  the  praises  of  His  people.  He 
delights  to  surround  Himself  with  hearts  filled  to 
overflowing  with  a  sense  of  His  goodness,  His  great- 
ness, and  His  glory.  Hence,  we  are  to  offer  the 
sacrifice  of  praise  to  God  "continually."  So  also  the 
Psalmist  sa3's, ' '  I  will  bless  the  Lord  at  all  times  ;  His 
praise  shall  continually  be  in  my  mouth."  It  is  not 
merely  now  and  then,  or  when  all  is  bright  and 
cheery  around  us,  when  ever}^  thing  goes  on  smoothly 
and  prosperousl}^ ;  no,  but  "af  all  times'' — ^'■con- 
tinually.'" The  stream  of  thanksgiving  is  to  flow 
uninterruptedl}'.  There  is  no  interval  for  murmur- 
ing or  complaining,  fretfnlness  or  dissatisfaction, 
gloom  or  despondenc}'.  Praise  and  thanksgiving 
are  to  be  our  continual  occupation.  We  are  ever 
to  cultivate  the  spirit  of  worship.  Eveiy  breath,  as 
it  were,  ought  to  be  a  halleluiah.  Thus  it  shall  be 
b}^  and  by.  Praise  will  be  our  happ}^  and  hol}^  serv- 
ice while  eternity  rolls  along  its  course  of  golden 
asfes.    When  we  shall  have  no  further  call  to  "com- 


CHAPTER    XXVI.  361 

municate,"  no  demand  on  our  resources  or  our 
sympathies,  when  we  shall  have  bid  an  eternal  adieu 
to  this  scene  of  sorrow  and  need,  death  and  desola- 
tion, then  shall  we  praise  our  God  for  evermore, 
without  let  or  interruption,  in  the  sanctuary  of  His 
own  blessed  presence  above. 

*'But  to  do  good  an^  to  communicate /o?*^/^^  not.^' 
There  is  singular  interest  attaching  to  the  mode  in 
which  this  is  put.  He  does  not  sa}-,  But  to  offer 
the  sacrifice  of  praise  forget  not.  No ;  but  lest, 
in  the  full  and  happy  enjoyment  of  our  own  place 
and  portion  in  Christ,  we  should  "forget"  that  we 
are  passing  through  a  scene  of  want  and  miserj', 
trial  and  pressure,  the  apostle  adds  the  salutarj' 
and  much-needed  admonition  as  to  doing  good  and 
communicating.  The  spiritual  Israelite  is  not  only 
to  rejoice  in  every  good  thing  M'hich  the  Lord  his 
God  has  bestowed  upon  him,  but  he  is  also  to  re- 
member the  Levite,  the  stranger,  the  fatherless,  and 
the  widow — that  is,  the  one  who  has  no  earthl}'  por- 
tion, and  is  thoroughly  devoted  to  the  Lord's  work, 
and  the  one  who  has  no  home,  the  one  who  has  no 
natural  protector,  and  the  one  who  has  no  earthly 
stay.  It  must  ever  be  thus.  The  rich  tide  of  grace 
rolls  down  from  the  bosom  of  God,  fills  our  hearts 
to  overflowing,  and  in  its  overflow,  refreshes  and 
gladdens  our  whole  sphere  of  action.  If  we  were 
only  living  in  the  enjoyment  of  what  is  ours  in 
God,  our  every  movement,  our  every  act,  our  every 
word,  yea,  our  everj^  look,  would  do  good.  The 
Christian,  according  to  the  divine  idea,  is  one  who 


362  DEUTERONOMY. 

stands  with  one  band  lifted  up  to  God  in  the  pres- 
entation of  the  sacrifice  of  praise,  and  the  other 
hand  filled  with  the  fragrant  fruits  of  genuine 
benevolence  to  meet  every  form  of  human  need. 

O  beloved  reader,  let  us  deeply  ponder  these 
things ;  let  us  reall}'  apply  our  whole  hearts  to  the 
earnest  consideration  of  them  ;  let  us  seek  a  fuller 
realization  and  a  truer  expression  of  these  two  great 
branches  of  practical  Christianit}^,  and  not  be  satis- 
fied with  any  thing  less. 

We  shall  now  briefly  glance  at  the  third  point  in 
the  precious  chapter  before  us.  We  shall  do  little 
more  than  quote  the  passage  for  the  reader.  The 
Israelite,  having  presented  his  basket  and  distributed 
his  tithes,  was  further  instructed  to  sa^',  "I  have  not 
eaten  thereof  in  my  mourning^  neither  have  I  taken 
awa}^  aught  thereof  for  any  unclean  use,  nor  given 
aught  thereof  for  the  dead;  but  I  have  hearkened 
to  the  voice  of  the  Lord  m}'  God,  and  have  done 
according  to  all  that  Thou  hast  commanded  me. 
Look  down  from  Th}'  holy  habitation,  from  heaven, 
and  bless  Th}*  people  Israel,  and  the  land  which 
Thou  hast  given  us,  as  Thou  swarest  unto  our  fa- 
thers, a  land  that  floweth  with  milk  and  hone}'.  This 
day  the  Lord  th}-  God  hath  commanded  thee  to  do 
these  statutes  and  judgments;  thou  shalt  therefore 
heep  and  do  them,  ivith  all  thine  heart  and  loith  all 
thy  soul.  Thou  hast  avouched  the  Lord  this  day  to 
be  thy  God,  and  to  ivalk  in  His  icays,  and  to  keep 
His  statutes  and  His  commandments  and  His  judg- 
ments, and   to   hearken   unto  His  voice :    and  the 


CHAPTER    XXVI.  363 

Lord  hath  avouched  thee  this  day  to  be  His  peculiar 
people" — that  is,  a  people  of  His  own  special  pos- 
session— "as  He  hath  promised  thee,  and  that  thou 
shouldest  keep  all  His  commandments  ;  and  to  make 
thee  high  abcrv'e  all  nations  which  He  hath  made,  in 
praise  and  in  name  and  in  honor ;  and  that  thou 
maj-est  be  a  holy  peojole  unto  the  Lord  thy  God,  as 
He  hath  spoken."  (Ver.  14-19.) 

Here  we  have  personal  holiness,  practical  sanctifi- 
cation,  entire  separation  from  ever}'  thing  inconsist- 
ent with  the  holy  place  and  relationship  into  which 
the}'  had  been  introduced,  in  the  sovereign  grace 
and  mercy  of  God.  There  must  be  no  mourning, 
no  uncleanness,  no  dead  works.  We  have  no  room, 
no  time,  for  any  such  things  as  these  ;  they  do  not 
belong  to  that  blessed  sphere  in  which  we  are  privi- 
leged to  live  and  move  and  have  our  being.  We 
have  just  three  things  to  do:  We  look  up  to  God, 
and  offer  the  sacrifice  of  praise  ;  we  look  around  at 
a  needy  world,  and  do  good  ;  we  look  in  upon  the 
circle  of  our  own  being — our  inner  life,  and  seek,  by 
grace,  to  keep  ourselves  unspotted.  "Pure  religion 
and  undefiled  before  God  and  the  Father  is  this :  To 
visit  the  fatlierless  and  widows  in  their  affliction, 
and  to  keep  himself  unspotted  from  the  world." 
(Jas.  i.  27.) 

Thus,  whether  we  hearken  to  Moses  in  Deuteron- 
omy xxvi,  or  to  Paul  in  Hebrews  xiii,  or  to  James 
in  his  most  wholesome,  needed,  practical  epistle,  it 
is  the  same  Siurit  that  speaks  to  us,  and  the  same 
grand  lessons  that  are  impressed  upon  us — lessons 
24 


364  DEUTERONOMY. 

of  unspeakable  value  and  moral  importance — lessons 
loudly  called  for  in  this  day  of  easj'-going  profession, 
in  the  which  the  doctrines  of  grace  are  taken  up 
and  held  in  a  merely  intellectual  wa}-,  and  connected 
with  all  sorts  of  worldliness  and  self-indulgence. 

Truly,  there  is  an  urgent  need  of  a  more  powerful, 
practical  ministry  amongst  us.  There  is  a  deplor- 
able lack  of  the  prophetic  and  pastoral  element  in 
our  ministrations.  By  the  prophetic  element,  we 
mean  that  character  of  ministry  that  deals  with  the 
conscience,  and  brings  it  into  the  immediate  pres- 
ence of  God.  This  is  greatly  needed.  There  is  a 
good  deal  of  ministry  which  addresses  itself  to  the 
intelligence,  but  sadly  too  little  for  the  heart  and 
the  conscience.  The  teacher  speaks  to  the  under- 
standing; the  prophet  speaks  to  the  conscience;* 
the  pastor  speaks  to  the  heart.  We  speak,  of  course, 
generall3\  It  may  so  happen  that  the  three  elements 
are  found  in  the  ministr}^  of  one  man  ;  but  they  are 
distinct ;  and  we  cannot  but  feel  that  where  the 
prophetic  and  pastoral  gifts  are  lacking  in  any  as- 
sembly, the  teachers  should  very  earnestly  wait  upon 
the  Lord  for  spiritual  power  to  deal  with  the  hearts 
and  consciences  of  His  beloved  people.  Blessed  be 
His  name.  He  has  all  needed  gift,  grace,  and  power 

*  Very  many  seem  to  entertain  the  idea  that  a  prophet  is  one 
who  foretells  future  events,  but  it  Avould  be  a  mistake  thus  to  con- 
fine the  term.  1  Corinthians  xiv.  28-32  lets  us  into  the  meaning  of 
the  words  "prophet"  and  "prophesying."  The  teacher  and  the 
prophet  are  closely  and  beautifully  connected.  The  teacher  un- 
folds truth  from  the  Word  of  God;  the  prophet  applies  it  to  the 
conscience ;  and,  we  may  add,  the  pastor  sees  how  the  ministry  of 
both  the  one  and  the  other  is  acting  on  the  heart  and  in  the  life. 


CIIAPTEU    XXVII.  3G5 

for  His  servants.  All  we  need  is,  to  wait  on  Him 
in  real  earnestness  and  sincerit}-  of  heart,  and  He 
will  most  assnredly  supply  us  with  all  suited  grace 
and  moral  fitness  for  whatever  service  we  ma}'  be 
called  to  render  in  His  Church. 

Oh,  that  all  the  Lord's  servants  ma}-  be  stirred  up 
ta  a  more  deep-toned  earnestness,  in  every  depart- 
ment of  His  blessed  work !  May  we  be  "instant  in 
season,  out  of  season,"  and  in  no  wise  discouraged 
by  the  condition  of  things  around  us,  but  rather 
find  in  that  very  condition  an  urgent  reason  for 
more  intense  devotedness. 


CHAPTER  XXVII. 

^^  A  ND  Moses,  with  the  elders  of  Israel,  com- 
-^  manded  the  people,  saying,  'Keep  all  the 
commandments  which  I  command  you  this  da}'. 
And  it  shall  be  on  the  day  when  ye  shall  pass  over 
Jordan  unto  the  land  which  the  Lord  thy  God  giveth 
thee,  that  thou  shalt  set  thee  up  great  stones,  and 
plaster  them  with  plaster  ;  and  thou  shalt  write  upon 
them  all  the  words  of  this  law,  when  thou  art  passed 
over,  that  thou  mayest  go  in  unto  the  land  which 
the  Lord  thy  God  giveth  thee,  a  land  that  floweth 
with  milk  and  honey  ;  as  the  Lord  God  of  thy  fathers 
hath  promised  thee.  Therefore  it  shall  be  when  ye 
be  g^one  over  Jordan,  that  ye  shall  set  up  these 
stones,  which  I  command  you  this  day,  in  Mount 


36  6  ^^         DEUTERONOMY.  " 

Ebal,  and  thou  shall  plaster  them  with  plaster.  And 
there  shalt  thou  build  an  altar  unto  the  Lord  thy 
God,  an  altar  of  stones :  thou  shalt  not  lift  up  any 
iron  tool  upon  them.  Thou  shalt  build  the  altar  of 
the  Lord  thy  God  of  whole  stones ;  and  thou  shalt 
offer  burnt-offerings  thereon  unto  the  Lord  thy  God  ; 
and  thou  shalt  offer  peace-offerings,  and  shalt  eat 
there,  and  rejoice  before  the  Lord  thy  God.  And 
thou  shalt  write  upon  the  stones  all  the  words  of  this 
law  very  plainly.'  And  Moses  and  the  priests  the 
Levites  spake  unto  all  Israel,  saying,  'Take  heed, 
and  hearken,  O  Israel ;  tliis  day  thou  art  become  the 
people  of  the  Lord  thy  God.  Thou  shalt  therefore 
obey  the  voice  of  the  Lord  thy  God,  and  do  His 
commandments  and  His  statutes,  which  I  command 
thee  this  da}^'  And  Moses  charged  the  people  the 
same  daj^,  saying,  'These  shall  stand  upon  Mount 
Gerizim  to  bless  the  people,  when  3'e  are  come  over 
Jordan :  Simeon  and  Levi  and  Judah  and  Issachar 
and  Joseph  and  Benjamin.  And  these  shall  stand 
upon  Mount  Ebal  to  curse  :  Reuben,  Gad,  and  Asher 
and  Zebulun,  Dan,  and  Naphtali.'  "  (Ver.  1-13.) 

There  could  not  be  a  more  striking  contrast  than 
that  which  is  presented  in  the  opening  and  close  of 
this  chapter.  In  the  paragraph  which  we  have  just 
penned,  we  see  Israel  entering  upon  the  land  of 
promise — that  fair  and  fruitful  land  flowing  with 
milk  and  hone}^,  and  there  erecting  an  altar  in 
Mount  Ebal,  for  burnt-offerings  and  peace-offerings. 
We  read  nothing  about  sin-offerings  or  trespass- 
offerings  here.     The  law,  in  all  its  fullness,  was  to 


CHArxER  xxvii.  3G7 

be  ''  written  very  plainly  "  upon  the  plastered  stones, 
and  the  people,  in  full,  recognized,  covenant-rela- 
tionship, were  to  oflfer  on  the  altar  those  special 
offerings  of  sweet  savor  so  blessedly  expressive  of 
worship  and  holy  communion.  The  subject  here  is 
not  the  trespasser  in  act,  or  the  sinner  in  nature, 
approaching  the  brazen  altar  with  a  trespass-offering 
or  a  sin-offering  ;  but  rather  a  people  fully  delivered, 
accepted,  and  blessed — a  people  in  the  actual  enjo}'- 
uient  of  their  relationship  and  their  inheritance. 

True,  they  were  trespassers  and  sinners,  and  as 
such,  needed  the  precious  provision  of  the  brazen 
altar, — this,  of  course,  is  obvious,  and  fully  under- 
stood and  admitted  by  every  one  taught  of  God ; 
l)ut  it  manifestly  is  not  the  subject  of  Deuteronomy 
xxvii.  1-13,  and  the  spiritual  reader  will  at  once 
perceive  the  reason.  When  we  see  the  Israel  of 
God,  in  full  covenant-relationship,  entering  into 
possession  of  their  inheritance,  having  the  revealed 
will  of  their  covenant-God,  Jehovah,  plainly  and 
fully  written  before  them,  and  the  milk  and  honey 
flowing  around  them,  we  must  conclude  that  all 
question  as  to  trespasses  and  sins  is  definitively 
settled,  and  that  nothing  remains  for  a  people  so 
highly  privileged  and  so  richly  blessed  but  to  sur- 
round the  altar  of  their  covenant-God  and  present 
those  sweet-savor  offerings  which  were  acceptable  to 
Him  and  suited  to  them. 

In  short,  the  whole  scene  unfolded  to  our  view  in 
the  first  half  of  our  chapter  is  perfectly  beautiful. 
Israel  having  avouched  Jehovah  to  be  their  God, 


368  DEUTERONOMY. 

and  Jehovah  having  avouched  Israel  to  be  His  pe- 
culiar people,  to  make  them  high  above  all  nations 
which  He  had  made,  in  praise  and  in  name  and  in 
honor,  and  a  holy  people  unto  the  Lord  their  God, 
as  He  had  spoken, — Israel  thus  privileged,  blessed, 
and  exalted,  in  full  possession  of  the  goodly  land, 
and  having  all  the  precious  commandments  of  God 
before  their  eyes,  what  remained  but  to  present  the 
sacrifices  of  praise  and  thanksgiving,  in  holy  wor- 
ship and  happy  fellowship  ? 

.  But  in  the  latter  half  of  our  chapter,  we  find 
something  quite  diff'erent.  Moses  appoints  six  tribes 
to  stand  upon  Mount  Gerizim  to  bless  the  people, 
and  six  on  Mount  Ebal  to  curse ;  but  alas !  when 
we  come  to  the  actual  histor}- — the  positive  facts  of 
the  case,  there  is  not  a  single  syllable  of  blessing, 
nothing  but  twelve  awful  curses,  each  confirmed  by 
a  solemn  "amen"  from  the  whole  conorre2:ation. 

What  a  sad  change  !  what  a  striking  contrast ! 
It  reminds  us  of  what  passed  before  us  in  our  study 
of  Exodus  xix.  There  could  not  be  a  more  im- 
pressive commentary  on  the  words  of  the  inspired 
apostle  in  Galatians  iii.  10. — "For  as  many  as  are 
of  the  works  of  the  law" — as  many  as  are  on  that 
ground — "are  under  the  curse;  for  it  is  written," 
— and  here  he  quotes  Deuteronomy  xxvii. — "Cursed 
is  every  one  that  continueth  not  in  all  things  which 
are  written  in  the  book  of  the  law  to  do  them." 

Here  we  have  the  real  solution  of  the  question. 
Israel,  as  to  their  actual  moral  condition,  were  on 
the  ground  of  law  ;  and  hence,  although  the  opening 


CHAPTER    XXVII.  369 

of  our  chapter  presents  a  lovely  picture  of  God's 
thoughts  respecting  Israel,  yet  the  close  of  it  sets 
forth  the  sad  and  humiliating  result  of  Israel's  real 
state  before  God.  There  is  not  a  sound  from  Mount 
Gerizim,  not  one  word  of  benediction  ;  but,  instead 
thereof,  curse  upon  curse  falls  on  the  ears  of  the 
'people. 

Nor  could  it  possibly  be  otherwise.  Let  people 
contend  for  it  as  they  will,  nothing  but  a  curse  can 
come  upon  "as  many  as  are  of  the  works  of  the 
law."  It  does  not  merely  sa}',  As  many  as  fail  to 
keep  the  law,  though  that  is  true  ;  but,  as  if  to  set 
the  truth  in  the  very  clearest  and  most  forcible  man- 
ner before  us,  the  Holy  Ghost  declares  that  for  all^ 
no  matter  who — Jew,  Gentile,  or  nominal  Christian 
— all  who  are  on  the  ground  or  principle  of  works  of 
law,  there  is  and  can  be  nothing  but  a  curse. 

Thus,  then,  the  reader  will  be  able  intelligently 
to  account  for  the  profound  silence  that  reigned  on 
Mount  Gerizim  in  the  day  of  Deuterononi}-  xxvii. 
The  simple  fact  is,  if  one  solitary  benediction  had 
been  heard,  it  would  have  been  a  contradiction  to 
the  entire  teaching'of  holy  Scripture  on  the  question 
of  law. 

We  have  so  fully  gone  into  the  weighty  subject 
of  the  law  in  the  first  volume  of  these  Notes  that 
we  do  not  feel  called  upon  to  dwell  upon  it  here. 
We  can  only  say  that  the  more  we  study  Scripture, 
and  the  more  we  ponder  the  law  question  in  the 
light  of  the  New  Testament,  the  more  amazed  we 
are  at  the  manner  in  which  some  persist  in  contend- 


370  DEUTERONOMY. 

ing  for  the  opinion  that  Christians  are  under  the 
law,  whether  for  life,  for  righteousness,  for  holiness, 
or  for  any  object  whatsoever.  How  can  such  an 
opinion  stand  for  a  moment  in  the  face  of  that  mag- 
nificent and  conclusive  statement  in  Romans  vi. — 
"Ye  are  not  under  law,  but  under  grace"? 


CHAPTER  XXVIII. 

IN  approaching  the  study  of  this  remarkable  sec- 
tion of  our  book,  the  reader  must  bear  in  mind 
that  it  is  by  no  means  to  be  confounded  with  chapter 
xxvii.  Some  expositors,  in  seeking  to  account  for 
the  absence  of  the  blessings  in  the  latter,  have 
sought  for  them  here  ;  but  it  is  a  grand  mistake — 
a  mistake  absolutely  fatal  to  the  proper  understand- 
ing of  either  chapter.  The  obvious  fact  is,  the  two 
chapters  are  wholly  distinct,  in  basis,  scope,  and 
practical  application.  Chapter  xxvii.  is  (to  put  it 
as  pointedly  and  briefly  as  possible)  moral  and  j^er- 
sonal;  chapter  xxviii.  is  dispensational  and  national. 
That  deals  with  the  great  root-principle  of  man's 
moral  condition  as  a  sinner,  utterly  ruined  and 
wholly  incapable  of  meeting  God  on  the  ground  of 
law ;  this,  on  the  other  hand,  takes  up  the  question 
of. Israel  as  a  nation,  under  the  government  of  God. 
In  short,  a  careful  comparison  of  the  two  chapters 
will  enable  the  reader  to  see  their  entire  distinctness. 
For  instance,  what  connection  can  we  trace  between 


CHAPTER    XXVIII.  871 

the  six  blessings  of  our  chapter  and  the  twelve 
curses  of  chapter  xxvii  ?  None  whatever.  It  is  not 
possible  to  establish  the  slightest  relationship.  But 
a  child  can  see  the  moral  link  between  the  blessings 
and  curses  of  chapter  xxviii. 

Let  us  quote  a  passage  or  two  in  proof.  "And  it 
shall  come  to  pass,  if  thou  shalt  hearken  diligently 
unto  the  voice  of  the  Lord  thy  God^" — the  grand  old 
Deuteronomic  motto,  the  keN'-note  of  the  book — "to 
observe  and  to  do  all  His  commandments  which  I 
command  thee  this  day,  that  the  Lord  thy  God  will 
set  thee  on  high  above  all  nations  of  the  earth  ;  and 
all  these  blessings  shall  come  on  thee,  and  overtake 
thee,  if  thou  shalt  hearken  unto  the  voice  of  the  Lord 
thy  God'' — the  only  safeguard,  the  true  secret  of  hap- 
piness, security,  victor}^,  and  strength, — "Blessed 
shalt  thou  be  in  the  city,  and  blessed  shalt  thou  be 
ill  the  field.  Blessed  shall  be  the  fruit  of  thy  body, 
and  the  fruit  of  thy  ground,  and  the  fruit  of  thy 
cattle,  the  increase  of  thy  kine,  and  the  flocks  of  thy 
sheep.  Blessed  shall  be  thy  basket  and  thy  store. 
Blessed  shalt  thou  be  when  thou  comest  in,  and 
blessed  shalt  thou  be  when  thou  goest  out." 

Is  it  not  perfectly  plain  to  the  reader  that  these 
are  not  the  blessings  pronounced  by  the  six  tribes  on 
Mount  Gerizim?  What  is  here  presented  to  us  is 
Israel's  national  dignity,  prosperity,  and  glory, 
founded  upon  their  diligent  attention  to  all  the 
commandments  set  before  them  in  this  book.  It 
was  the  eternal  purpose  of  God  that  Israel  should 
be  pre-eminent  on   the   earth,  high   above   all  the 


372  DEUTERONOMY. 

nations.  This  purpose  shall  assuredly  be  made 
good,  although  Israel,  in  the  past,  have  shamefully 
failed  to  render  that  perfect  obedience  which  was 
to  form  the  basis  of  their  national  pre-eminence 
and  glory. 

We  must  never  forget  or  surrender  this  great 
truth.  Some  expositors  have  adopted  a  system  of 
interpretation  by  which  the  covenant-blessings  of 
Israel  are  spiritualized  and  made  over  to  the  Church 
of  God.  This  is  a  most  fatal  mistake.  Indeed,  it 
is  hardly  possible  to  set  forth  in  language,  or  even 
to  conceive,  the  pernicious  effects  of  such  a  method 
of  handling  the  precious  Word  of  God.  Nothing  is 
more  certain  than  that  it  is  diametrically  opposed  to 
the  mind  and  will  of  God.  He  will  not  and  cannot 
sanction  such  tampering  with  His  truth,  or  such  an 
unwarrantable  alienation  of  the  blessings  and  privi- 
leges of  His  people  Israel. 

True,  we  read,  in  Galatians  iii,  "That  the  blessing 
of  Abraham  might  come  on  the  Gentiles  through 
Jesus  Christ,  that  we  might  receive" — what?  Bless- 
ings in  the  city  and  in  the  field  ?  blessings  in  our 
basket  and  store?  Nay;  but  "the  promise  of  the 
Spirit  through  faith."  So  also  we  learn  from  the 
same  epistle,  in  chapter  iv,  that  restored  Israel  will 
be  permitted  to  reckon  amongst  her  children  all 
those  who  are  born  of  the  Spirit  during  the  Chris- 
tian period.  "But  Jerusalem  which  is  above  is 
free,  which  is  the  mother  of  us  all.  For  it  is  written, 
'Rejoice,  thou  barren,  that  bearest  not;  break  forth 
and  cry,  thou  that  travailest  not ;   for  the  desolate 


CHAPTER    XXVIII.  373 

bath  many  more  children  than  slie  which  hath  a 
husband.'  " 

All  this  is  blessedly  true,  but  it  affords  no  war- 
rant whatever  for  transferring  the  promises  made  to 
Israel  to  New-Testament  believers.  God  has  pledged 
Himself  by  an  oath  to  bless  the  seed  of  Abraham 
His  friend — to  bless  them  with  all  earthly  blessings, 
in  the  land  of  Canaan.  This  promise  holds  good,  and 
is  absolutely  inalienable.  Woe  be  to  all  who  attempt 
to  interfere  with  its  literal  fulfillment  in  God's  own 
time.  We  have  referred  to  this  in  our  studies  on  the 
earlier  part  of  this  book,  and  must  now  rest  content 
with  warning  the  reader  most  solemnly  against  every 
system  of  interpretation  which  involves  such  serious 
consequences  as  to  the  Word  and  ways  of  God. 
We  must  ever  remember  that  Israel's  blessings 
are  earthly;  the  Church's  blessings  are  heavenly. 
"Blessed  be  the  God  and  Father  of  our  Lord  Jesus 
Christ,  who  hath  blessed  us  with  all  spiritual  bless- 
ings i)i  the  heavenlies  in  Christ." 

Thus,  both  the  nature  and  the  sphere  of  the 
Church's  blessings  are  wholly  different  from  those 
of  Israel,  and  must  never  be  confounded.  But  the 
system  of  interpretation  above  referred  to  does  con- 
found them,  to  the  marring  of  the  integrit}^  of  holy 
Scripture,  and  the  serious  damage  of  souls.  To 
attempt  to  apply  the  promises  made  to  Israel  to  the 
Church  of  God,  either  now  or  hereafter,  on  earth  or 
in  heaven,  is  to  turn  things  completely  upside  down, 
and  to  produce  the  most  hopeless  confusion  in  the 
exposition  and  application  of  Scripture.     We  feel 


374  DEUTERONOMY.  _ 

called  upon,  in  simple  faithfulness  to  the  Word  of 
.God  and  to  the  soul  of  the  reader,  to  press  this 
matter  upon  his  earnest  attention.  He  may  rest 
assured  it  is  by  no  means  an  unimportant  question  ; 
so  far  from  this,  we  are  persuaded  that  it  is  utterly 
impossible  for  any  one  who  confounds  Israel  and  the 
Church — the  earthly  and  the  heavenl}^,  to  be  a  sound 
or  accurate  interpreter  of  the  Word  of  God. 

However,  we  cannot  pursue  this  subject  further 
here.  We  only  trust  that  the  Spirit  of  God  will 
arouse  the  heart  of  the  reader  to  feel  its  interest  and 
importance,  and  give  him  to  see  the  necessity  of 
rightly  dividing  the  word  of  truth.  If  this  be  so, 
our  object  will  be  full}^  gained. 

With  regard  to  this  twenty-eighth  of  Deuteron- 
omy, if  the  reader  only  seizes  the  fact  of  its  entire 
distinctness  from  its  predecessor,  he  will  be  able  to 
read  it  with  spiritual  intelligence  and  real  profit. 
There  is  no  need  whatever  for  elaborate  exposition. 
It  divides  itself  naturally  and  obviously  into  two 
parts.  In  the  first,  we  have  a  full  and  most  blessed 
statement  of  the  results  of  obedience  (See  verses  1- 
15.)  ;  in  the  second,  we  have  a  deeply  solemn  and 
affecting  statement  of  the  awful  consequences  of 
disobedience.  (See  verses  16-68.)  And  we  cannot 
but  be  struck  with  the  fact  that  the  section  con- 
taining the  curses  is  more  than  three  times  the 
length  of  the  one  containing  the  blessings.  That 
consists  of  fifteen  verses ;  this,  of  fift3'-three.  The 
whole  chapter  furnishes  an  impressive  commentary 
Oil  the  government  of  God,  and   a   most  forcible 


CHAPTER    XXVIII.  375 

illustralioii  of  the  fact  that '•our  God  is  a  consuming 
fire."  All  the  nations  of  the  earth  ma}^  learn  from 
Israel's  marvelous  history  that  God  must  punish 
disobedience,  and  that,  too,  first  of  all,  in  His  own. 
And  if  He  has  not  spared  His  own  people,  what 
shall  be  the  end  of  those  who  know  Him  not  ? 
*'The  wicked  shall  be  turned  into  hell,  and  all  the 
nations  that  forget  God."  "It  is  a  fearful  thing  to 
fall  into  the  hands  of  the  living  God."  It  is  the 
very  height  of  extravagant  foil}'  for  any  one  to 
attempt  to  evade  the  full  force  of  such  passages, 
or  to  explain  them  away.  It  cannot  be  done.  Let 
an}^  one  read  the  chapter  before  us  and  compare  it 
with  the  actual  history  of  Israel,  and  he  will  see 
that  as  sure  as  there  is  a  God  on  the  throne  of  the 
majest}'  in  the  heavens,  so  surely  will  He  punish  evil- 
doers, both  here  and  hereafter.  It  cannot  be  other- 
wise. The  government  that  could  or  would  allow 
evil  to  go  unjudged,  uncondemned,  unpunished, 
would  not  be  a  perfect  government — would  not  be 
the  government  of  God.  It  is  vain  to  found  argu- 
ments upon  one-sided  views  of  the  goodness,  kind- 
ness, and  mercy  of  God.  Blessed  be  His  name.  He 
is  kind  and  good  and  merciful  and  gracious,  long- 
suffering  and  full  of  compassion  ;  but  He  is  holy  and 
just,  righteous  and  true,  and  "He  hath  appointed  a 
day,  in  the  which  He  will  judge  the  world  [the  hab- 
itable earth — oixov/uevrfy^  in  righteousness  by  that 
Man  whom  He  hath  ordained  ;  whereof  He  hath  given 
assurance  [given  proof — Tt/dTiv']  unto  all,  in  that  He 
hath  raised  Him  from  the  dead."  (Acts  xvii.) 


376  DEUTERONOMY. 

However,  we  must  draw  this  section  to  a  close ; 
but  ere  doing  so,  we  feel  it  to  be  our  duty  to  call 
the  reader's  attention  to  a  very  interesting  point  in 
connection  with  verse  13  of  our  chapter.  "The  Lord 
shall  make  thee  the  head,  and  not  the  tail ;  and  thou 
shalt  be  above  only,  and  thou  shalt  not  be  beneath  ; 
if  that  thou  hearken  unto  the  commandments  of  the 
Lord  thy  God,  which  I  command  thee  this  da}^,  to 
observe  and  to  do  them." 

This,  no  doubt,  refers  to  Israel  as  a  nation.  They 
are  destined  to  be  the  head  of  all  the  nations  of  the 
earth.  Such  is  the  sure  and  settled  purpose  and 
counsel  of  God  respecting  them.  Low  as  they  are 
now  sunk,  scattered  and  lost  amongst  the  nations, 
suffering  the  terrible  consequences  of  their  persistent 
disobedience,  sleeping,  as  we  read  in  Daniel  xii,  in 
the  dust  of  the  earth,  yet  they  shall,  as  a  nation^ 
arise  and  shine  in  far  brighter  glory  than  that  of 
Solomon. 

All  this  is  blessedly  true,  and  established  beyond 
all  question  in  manifold  passages  in  Moses,  the 
Psalms,  the  prophets,  and  the  New  Testament ;  but 
in  looking  through  the  history  of  Israel,  we  find 
some  very  striking  instances  of  individuals  who 
were  permitted  and  enabled,  through  infinite  grace, 
to  make  their  own  of  the  precious  promise  contained 
in  verse  13,  and  that,  too,  in  very  dark  and  de- 
pressing periods  of  the  national  history,  when  Israel, 
as  a  nation,  was  the  tail  and  not  the  head.  We  shall 
just  give  the  reader  an  instance  or  two,  not  only  to 
illustrate  our  point,  but  also  to  set  before  him  a 


CHAPTER    XXVIII.  377 

principle  of  immense  practical  importance  and  uni- 
versal application. 

Let  us  turn  for  a  moment  to  that  charming  little 
book  of  Esther — a  book  so  little  understood  or  ap- 
preciated— a  book  which,  we  ma}-  truly  sa}',  fills  a 
niche  and  teaches  a  lesson  which  no  other  book  does. 
It  belongs  to  a  period  when  most  assuredly  Israel 
was  not  the  head,  but  the  tail ;  but,  notwithstanding, 
it  presents  to  our  view  the  \evy  edifying  and  en- 
couraging picture  of  an  individual  son  of  Abraham 
so  carrying  himself  as  to  reach  the  very  highest 
position,  and  gaining  a  splendid  victory  over  Israel's 
bitterest  foe. 

As  to  Israel's  condition  in  the  days  of  Esther,  it 
was  such  that  God  could  not  publicly  own  them. 
Hence  it  is  tliat  His  name  is  not  found  in  this  book, 
from  beginning  to  end.  The  Gentile  was  the  head 
and  Israel  the  tail.  The  relationship  between  Je- 
hovah and  Israel  could  no  longer  be  publicl}^  owned  ; 
but  the  heart  of  Jehovah  could  never  forget  His 
people,  and,  we  may  add,  the  heart  of  a  faithful 
Israelite  could  never  forget  Jehovah  or  His  hol}^ 
law;  and  these  are  just  the  two  facts  that  speciall}^ 
characterize  this  most  interesting  little  book.  God 
was  acting  for  Israel  behind  the  scenes,  and  Mor- 
decai  was  acting  for  God  before  the  scenes.  It  is 
worthy  of  remark  that  neither  Israel's  best  Friend 
nor  their  worst  enemy  is  once  named  in  the  book  of 
Esther,  and  yet  the  whole  book  is  full  of  the  actings 
of  both.  The  finger  of  God  is  stamped  on  every 
link  in  the  marvelous  chain  of  providence;   and  on 


378  DEUTERONOMY. 

the  other  hand,  the  bitter  enmity  of  Amalek  comes 
out  in  the  cruel  plot  of  the  haughty  Agagite. 

All  this  is  intensely  interesting.  Indeed,  in  rising 
from  the  study  of  this  book,  we  may  well  say,  '-Oh, 
scenes  surpassing  fable  and  yet  true."  No  romance 
could  possibly  exceed  in  interest  this  simple  but 
most  blessed  histor}'.  But  we  must  not  expatiate, 
much  as  we  should  like  to  do  so.  Time  and  space 
forbid.  We  merely  refer  to  it  now  in  order  to  point 
out  to  the  reader  the  unspeakable  value  and  import- 
ance of  individual  faithfulness  at  a  moment  when 
the  national  glory  was  faded  and  gone.  Mordecai 
stood  like  a  rock  for  the  truth  of  God.  He  refused, 
with  stern  decision,  to  own  Amalek.  He  would  save 
the  life  of  Ahasuerus,  and  bow  to  his  authority  as 
the  expression  of  the  power  of  God ;  but  he  would 
not  bow  to  Haman.  His  conduct  in  this  matter  was 
governed  simply  by  the  Word  of  God.  The  au- 
thority for  his  course  was  to  be  found  in  this  blessed 
book  of  Deuteronomy. — '•^Remember  what  Amalek 
did  unto  thee  by  the  wa}^,  when  ye  were  come  forth 
out  of  Egypt ;  how  lie  met  thee  by  the  way,  and 
smote  the  hindmost  of  thee,  even  all  that  were  feeble 
behind  thee,  when  thou  wast  faint  and  wearj^ ;  and 
he  feared  not  GocV — here  was  the  true  secret  of  the 
whole  matter — "therefore  it  shall  be,  when  the  Lord 
thy  God  hath  given  thee  rest  from  all  thine  enemies 
round  about,  in  the  land  which  the  Lord  thy  God 
giveth  for  an  inheritance  to  possess  it,  that  thou 
shalt  blot  out  the  remembrance  of  Amalek  from  under 
heaven  ;  thou  shalt  not  forget  it."  (Chap.  xxv.  17-19. ) 


CHAPTER    XXVIII.  379 

This  was  (Usiinct  enough  for  eveiy  circumcised 
ear,  eveiy  obedient  heart,  ever}''  upright  conscience. 
Equal!}'  distinct  is  the  language  of  Exodus  xvii. — 
''And  the  Lord  said  unto  Moses,  'Write  this  for  a 
memorial  in  a  book,  and  rehearse  it  in  the  ears  of 
Joshua;  for  I  will  utterly  put  out  the  remembrance 
of  Amalek  from  under  heaven.'  And  Moses  built  an 
altar,  and  called  the  name  of  it  jEHOVAH-nissi  [the 
Lord  my  banner]  ;  for  he  said,  'Because  the  Lord 
hath  sworn  that  the  Lord  will  have  w\ir  with  Amalek 
from  generation  to  generation.'  "  (Ver.  14-16.) 

Here,  then,  was  Mordecai's  authority  for  refusing 
a  single  nod  of  his  head  to  the  Agagite.  How  could 
a  faithful  member  of  the  house  of  Israel  bow  to  a 
member  of  a  house  with  which  Jehovah  w^as  at  war? 
Impossible.  He  could  clothe  himself  in  sackcloth, 
fast  and  weep  for  his  people,  but  he  could  not,  he 
would  not,  he  dare  not,  bow  to  an  Amalekite.  He 
might  be  charged  with  presumption,  blind  obstinacy, 
stupid  bigotry,  and  contemptible  narrow-minded- 
ness ;  but  with  that  he  had  nothing  whatever  to  do. 
It  might  seem  the  most  unaccountable  folly  to  with- 
hold the  common  mark  of  respect  from  the  highest 
noble  in  the  kingdom  ;  but  that  noble  was  an  Ama- 
lekite, and  tliat  was  enough  for  Mordecai.  The 
apparent  folly  was  simple  obedience. 

It  is  this  which  makes  the  case  so  interesting  and 
important  for  us.  Nothing  can  ever  do  away  with 
our  resi)onsibility  to  obey  the  Word  of  God.  It 
might  be  said  to  Mordecai  that  the  commandment 
as  to  Amalek  was  a  by-gone  thing,  having  reference 
25 


380  DEUTEUONOMY. 

to  Israel's  palmy  days.  It  was  quite  right  for 
Joshua  to  fight  with  Amalek ;  Saul,  too,  ought  to 
have  obeyed  the  word  of  Jehovah  instead  of  sparing 
Agag  ;  but  now,  all  was  changed  ;  the  glorj^  was  de- 
parted from  Israel,  and  it  was  perfectl}^  useless  to 
attempt  to  act  on   Exodus  xvii.   or  Deuteronomy 

XXV. 

All  such  arguments,  we  feel  assured,  would  have 
no  weight  whatever  with  Mordecai.  It  was  enouo;h 
for  him  that  Jehovah  had  said,  '"''Remember  what 
Amalek  did  .  .  .  Thou  shall  not  forget  it.'"  How 
long  was  this  to  hold  good  ?  "From  generation  to 
generation."  Jehovah's  war  with  Amalek  was  never 
to  cease  until  his  very  name  and  remembrance  were 
blotted  out  from  under  heaven.  And  why?  Because 
of  his  cruel  and  heartless  treatment  of  Israel.  Such 
was  the  kindness  of  God  toward  His  people  !  How, 
then,  could  a  faithful  Israelite  ever  bow  to  an  Ama- 
lekite  ?  Impossible.  Could  Joshua  bow  to  Amalek  ? 
Na3\  Did  Samuel?  Nay;  "he  hewed  Agag  in 
pieces  before  the  Lord  in  Gilgal."  How,  then,  could 
Mordecai  bow  to  him  ?  He  could  not  do  it,  cost 
what  it  might.  It  mattered  not  to  him  that  the 
gallows  was  erected  for  him.  He  could  be  hanged, 
but  he  could  never  do  homage  to  Amalek. 

And  what  was  the  result  ?  A  magnificent  tri- 
umph !  There  stood  the  proud  Amalekite  near  the 
throne,  basking  in  the  sunshine  of  royal  favor, 
boasting  himself  in  his  riches,  his  greatness,  his 
glory,  and  about  to  crush  beneath  his  foot  the  seed 
of  Abraham.     There,  on  the  other  hand,  lay  poor 


CHAPTER    XXVIII.  381 

Mordecai  in  sackcloth  and  ashes  and  tears.  Wliat 
coukl  he  do  ?  He  couUl  obey.  He  liad  neither 
sword  nor  spear;  but  he  had  the  Word  of  God,  and 
by  simply  obeying  that  Word,  he  gained  a  victory 
over  Amalek  quite  as  decisive  and  splendid  in  its 
way  as  that  gained  by  Joshua  in  Exodus  xvii. — a 
victory  which  Saul  failed  to  gain,  though  surrounded 
by  a  host  of  warriors  selected  from  the  twelve  tribes 
of  Israel.  Amalek  sought  to  get  Mordecai  hanged  ; 
but  instead  of  that,  he  was  obliged  to  act  as  his 
footman,  and  conduct  him,  in  all  but  regal  pomp 
and  splendor,  through  the  street  of  the  city.  "And 
Haman  answered  the  king,  'For  the  man  whom  the 
king  delighteth  to  honor,  let  the  ro3'al  apparel  be 
brought  "which  the  king  useth  to  wear,  and  the  horse 
that  the  king  rideth  upon,  and  the  crown  royal  which 
is  set  upon  his  head  ;  and  let  this  apparel  and  horse 
be  delivered  to  the  hand  of  one  of  the  king's  most 
noble  princes,  that  they  may  array  the  man  withal 
whom  the  kinoj  delisfhteth  to  honor,  and  brino;  him 
on  horseback  through  the  street  of  the  cit}^,  and 
proclaim  before  him,  Thus  shall  it  be  done  to  the 
man  whom  the  king  delighteth  to  honor.'  Then  the 
king  said  to  Haman,  'Make  haste,  and  take  the 
apparel  and  the  horse,  as  thou  hast  said,  and  do 
even  so  to  Mordecai  the  Jew,  that  sittcth  at  the 
kinor's  gate :  let  nothins;  fail  of  all  that  thou  hast 
spoken.'  Then  took  Haman  the  apparel  and  the 
horse,  and  arrayed  Mordecai,  and  brought  him  on 
horseback  through  the  street  of  the  citv,  and  pro- 
claimed before  him,  'Thus  shall  it  be  done  unto  the 


382  DEUTERONOMY. 

mail  whom  the  king  delighteth  to  honor.'  And 
Mordecai  came  asrain  to  the  kin2:'s  2:ate  ;  but  Haman 
hasted  to  his  house  mourning,  and  having  his  head 
covered." 

Here,  assuredly,  Israel  was  the  head  and  Amalek 
the  tail — Israel,  not  nationallj^,  but  individualh'. 
But  this  was  only  the  beginning  of  Amalek's  defeat 
and  of  Israel's  glory.  Haman  was  hanged  on  the 
very  gallows  he  had  erected  for  Mordecai,  "and 
Mordecai  went  out  from  the  presence  of  the  king  in 
royal  apparel  of  blue  and  white,  and  with  a  great 
crown  of  gold,  and  with  a  garment  of  fine  linen 
and  purple ;  and  the  city  of  Shushan  rejoiced  and 
was  glad." 

Nor  was  this  all.  The  effect  of  Mordecai's  mar- 
velous victory  was  felt  far  and  wide  over  the 
hundred  and  twent3'-seven  provinces  of  the  empire. 
"In  every  province,  and  in  every  city  whithersoever 
the  king's  commandment  and  his  decree  came,  the 
Jews  had  joy  and  gladness,  a  feast  and  a  good  day. 
And  many  people  of  the  land  became  Jews,  for  the 
fear  of  the  Jews  fell  upon  them."  And,  to  crown 
all,  we  read  that  "Mordecai  the  Jew  was  next  unto 
king  Ahasuerus,  and  great  among  the  Jews,  and 
accepted  of  the  multitude  of  his  brethren,  seeking 
the  wealth  of  his  people,  and  speaking  peace  to  all 
his  seed." 

Now,  reader,  does  not  all  this  prove  to  us,  in  the 
most  striking  manner,  the  immense  importance  of 
individual  faithfulness  ?  Is  it  not  eminently  calcu- 
lated to  encourage  us  to  stand  for  the  truth  of  God, 


CHAPTER    XXVIII.  383 

cost  what  it  may  ?  Onl}'  see  what  marvelous  results 
followed  from  the  actings  of  one  man  !  Many  might 
have  condemned  Mordecai's  conduct.  It  might  have 
seemed  like  unaccountable  obstinacy  to  refuse  a 
simple  mark  of  respect  to  the  highest  noble  in  the 
empire ;  but  it  was  not  so.  It  was  simple  obedi- 
ence ;  it  was  decision  for  God,  and  it  led  to  a  most 
magnifient  victory,  the  spoils  of  which  were  reaped 
by  his  brethren  at  the  very  ends  of  the  earth. 

For  further  illustration  of  the  subject  suggested 
by  Deuteronomy  xxviii.  13,  we  must  refer  the  reader 
to  Daniel  iii.  and  vi.  There  he  will  see  what  morally 
glorious  results  can  be  reached  by  individual  faith- 
fulness to  the  true  God,  at  a  moment  when  Israel's 
national  glor}^  was  gone — their  cit}'  and  temple  in 
ruins.  The  three  worthies  refused  to  worship  the 
golden  image.  They  dared  to  face  the  wrath  of  the 
king,  to  withstand  the  universal  voice  of  the  empire, 
yea,  to  meet  the  fiery  furnace  itself,  rather  than 
disobe}'.  Thej^  could  surrender  life,  but  they  could 
not  surrender  the  truth  of  God. 

And  what  was  the  result  ?  A  splendid  victory ! 
They  walked  through  the  furnace  with  the  Son  of 
God,  and  were  called  forth  from  the  furnace  as  wit- 
nesses and  servants  of  the  Most  High  God.  Glori- 
ous privilege  !  wondrous  dignity  !  and  all  the  simple 
result  of  obedience.  Had  they  gone  with  the  crowd, 
and  bowed  the  head  in  worship  to  the  national  god, 
in  order  to  escape  the  dreadful  furnace,  see  what 
they  would  have  lost !  But,  blessed  be  God,  they 
were  enabled  to  stand  fast  in  the  confession  of  the 


384  DEUTERONOMY. 

grand  foundation-truth  of  the  unity  of  the  Godhead 
— that  truth  which  had  been  trampled  underfoot  amid 
the  splendors  of  Solomon's  reign  ;  and  the  record  of 
their  faithfulness  has  been  penned  for  us  b}^  the 
Holy  Spirit  in  order  to  encourage  us  to  tread,  with 
firm  step,  the  path  of  individual  devotedness,  in  the 
face  of  a  God-hating,  Christ-rejecting  world,  and  in 
the  face  of  a  truth-neglecting  Christendom.  It  is 
impossible  to  read  the  narrative  and  not  have  our 
whole  renewed  being  stirred  up  and  drawn  out  in 
earnest  desire  for  more  deep-toned  personal  devot- 
edness to  Christ  and  His  precious  cause. 

Similar  must  be  the  effect  produced  by  the  study 
of  Daniel  vi.  We  cannot  allow  ourselves  to  quote  or 
expatiate ;  we  can  onh^  commend  the  soul-stirring 
record  to  the  attention  of  tlie  reader.  It  is  uncom- 
monly fine,  and  it  furnishes  a  splendid  lesson  for 
this  day  of  soft,  self-indulgent,  easj'-going  profes- 
sion, in  which  it  costs  people  nothing  to  give^a 
nominal  assent  to  the  truths  of  Christianity  ;  but  in 
which,  notwithstanding,  there  is  so  little  desire  or 
readiness  to  follow,  with  whole-hearted  decision,  a 
rejected  Lord,  or  to  yield  an  unqualified  and  un- 
hesitating obedience  to  His  commandments. 

How  refreshing,  in  the  face  of  so  much  heartless 
indifference,  to  read  of  the  faithfulness  of  Daniel  ! 
He,  with  unflinching  decision,  persisted  in  his  holy 
habit  of  praying  three  times  a  da}^,  with  his  window 
open  toward  Jerusalem,  although  he  knew  that  the 
den  of  lions  was  the  penalt}^  of  his  act.  He  might 
have  closed  his  window  and  drawn  his  curtains  and 


CHAPTER    XXVIII.  385 

retired  into  the  privacy  of  his  chamber  to  pray,  or 
he  might  have  waited  for  the  midnight  hour,  when 
no  human  eye  could  see  or  human  ear  hear  him. 
But  no  ;  this  beloved  servant  of  God  would  not  hide 
his  light  under  a  bed  or  a  bushel.  There  was  a  great 
principle  at  stake.  It  was  not  merely  that  he  would 
pray  to  the  one  living  and  true  God,  but  he  would 
pray  with  "/its  tvindows  open  toivard  Jerusalem.'' 
And  why  "toward  Jerusalem"?  Because  it  was 
God's  centre.  But  it  was  in  ruins.  True,  for  the 
present,  and  as  looked  at  from  a  human  stand-point ; 
but  to  faith,  and  from  a  divine  stand-point,  Jerusa- 
lem was  God's  centre  for  His  earthly  people.  It 
was,  and  it  shall  be,  be3'ond  all  question.  And  not 
only  so,  but  its  dust  is  precious  to  Jehovah ;  and 
hence  Daniel  was  in  full  communion  with  the  mind 
of  God  when  he  opened  his  windows  toward  Jeru- 
salem and  prayed.  He  had  Scripture  for  what  he 
did,  as  the  reader  may  see  by  referring  to  2  Chroni- 
cles vi.  "If  they  return  to  thee  with  all  their  heart 
and  with  all  their  soul  in  the  land  of  their  captivitj^, 
whither  they  have  carried  them  captives,  and  pray 
toivard  their  land^  which  Thou  gavest  unto  their 
fathers,  and  toward  the  city  which  Thou  hast  chosen, 
and  toward  the  house  which  I  have  built  for  Thy 
name." 

Here  was  Daniel's  warrant.  This  was  what  he  did, 
utterly  regardless  of  human  opinions,  and  utterly 
regardless,  too,  of  pains  and  penalties.  He  would 
rather  be  thrown  into  the  den  of  lions  than  surrender 
the  truth  of  God ;    he  would  rather  go  to  heaven 


386  PKUTEKONO.MY. 

with  a  good  conscience  than  remain  on  earth  with  a 
bad  one. 

And  what  was  the  result  ?  Another  splendid 
trium})h!  "Daniel  was  taken  up  out  of  the  den, 
and  no  manner  of  hurt  w^as  found  upon  him,  be- 
cause  HE   BELIEVED   IN   HIS    GOD." 

Blessed  s'ervant!  noble  witness!  Assuredly  he 
was  the  head  on  this  occasion,  and  his  enemies  the 
tail.  And  how?  Simply  by  obedience  to  the  Word 
of  God.  This  is  what  we  deem  to  be  of  such  vast 
moral  importance  for  this  our  da}'.  It  is  to  illustrate 
and  enforce  this  that  we  refer  to  those  brilliant 
examples  of  individual  faithfulness  at  a  time  when 
Israel's  national  glory  was  in  the  dust,  their  unity 
gone,  and  their  polity  broken  up.  We  cannot  but 
regard  it  as  a  fact  full  of  interest,  full  of  encourage- 
ment,  full  of  suggestive  power,  that  in  the  darkest 
days  of  Israel's  history  as  a  nation  we  have  the 
brightest  and  noblest  examples  of  personal  faith 
and  devotedness.  We  earnestly  press  this  upon  the 
attention  of  the  Christian  reader.  We  consider  it 
eminently  calculated  to  strengthen  and  cheer  up  our 
hearts  in  standing  for  the  truth  of  God  at  a  moment 
like  the  present,  when  there  is  so  much  to  discourage 
us  in  the  general  condition  of  the  professing  church. 
It  is  not  that  we  are  to  look  for  such  speedy,  strik- 
ing, and  splendid  results  as  were  realized  in  those 
cases  to  which  we  have  referred.  This  is  by  no 
means  the  question.  What  we  have  to  keep  before 
our  hearts  is  the  fact  that,  no  matter  what  may  be 
the  condition  of  the  ostensible  people  of  God  at  any 


CHAPTER    XXVIII.  ^87 

given  time,  it  is  the  privilege  of  th^ individual  man 
of  God  to  tread  the  narrow  path  and  reap  the  pre- 
cious fruits  of  simple  obedience  to  the  Word  of  God 
and  tlie  precious  commandments  of  our  Lord  and 
Saviour  Jesus  Christ. 

This,  we  feel  persuaded,  is  a  truth  for  the  da}'. 
May  we  all  feel  its  holy  power.  We  are  in  imminent 
danger  of  lowering  the  standard  of  personal  devot- 
edness  because  of  the  general  condition.  This  is  a 
fatal  mistake,  yea,  it  is  the  positive  suggestion  of 
the  enemy  of  Christ  and  His  cause.  If  Mordecai, 
Shadrach,  Meshach,  Abednego,  and  Daniel  had 
acted  thus,  what  would  have  been  the  result? 

Ah,  no,  reader ;  we  have  ever  to  bear  in  mind 
that  our  one  great  business  is,  to  obey,  and  leave 
results  with  God.  It  may  please  Him  to  permit  His 
servants  to  see  striking  results,  or  He  may  see  fit  to 
allow  them  to  wait  for  that  great  da}-  that  is  coming, 
when  there  will  be  no  danger  of  our  being  putfed  up 
by  seeing  any  little  fruit  of  our  testimony.  Be  this 
^s  it  ma}',  it  is  our  plain  and  bounden  duty  to  tread 
that  bright  and  blessed  path  indicated  for  us  by  the 
commandments  of  our  precious  and  adorable  Lord 
and  Saviour  Jesus  Christ.  May  God  enable  us,  by 
the  grace  of  His  Holy  Spirit,  so  to  do.  May  we 
cleave  to  the  truth  of  God  with  purpose  of  heart, 
utterly  regardless  of  the  opinions  of  our  fellow-men. 
who  may  charge  us  with  narrowness,  bigotry,  intol- 
erance, and  such  like.  We  have  just  to  go  on  with 
the  Lord! 


CHAPTER  XXIX. 

THIS  chapter  closes  the  second  grand  division  of 
our  book.  In  it  we  have  a  most  solemn  appeal 
to  the  conscience  of  the  con srre station.  It  is  what  we 
ma}'  term  the  summing  up  and  practical  application 
of  all  that  has  gone  before  in  this  most  profound, 
practical,  and  hortatory  section  of  the  five  books  of 
Moses. 

''These  are  the  words  of  the  covenant,  which  the 
Lord  commanded  Moses  to  make  with  the  children 
of  Israel  in  the  land  of  Moah^  beside  the  covenant 
which  He  made  with  them  in  Horeb.'"  Allusion  has 
already  been  made  to  this  passage  as  one  of  the 
many  proofs  of  the  entire  distinctness  of  the  book 
of  Deuteronom}^  from  the  preceding  section  of  the 
Pentateuch ;  but  it  claims  the  reader's  attention  on 
another  ground.  It  speaks  of  a  special  covenant 
made  with  the  children  of  Israel  in  the  land  of 
Moab,  in  virtue  of  which  they  were  to  be  brought 
into  the  land.  This  covenant  was  as  distinct  from 
the  covenant  made  at  Sinai  as  it  was  from  the  cove- 
nant made  with  Abraham,  Isaac,  and  Jacob.  In  a 
word,  it  was  neither  pure  laiu  on  the  one  hand,  nor 
pure  grace  on  the  other,  but  government  exercised  in 
sovereign  mercy. 

It  is  perfectly  clear  that  Israel  coidd  not  enter  the 
land  on  the  ground  of  the  Sinai  or  Horeb-covenant, 
inasmuch  as  they  had  completely  failed  under  it,  by 


CHAPTER    XXIX.  389 

inaking  a  golden  calf.  They  forfeited  all  right  and 
liLle  to  the  land,  and  were  only  saved  from  instant 
destruction  by  sovereign  mercy  exercised  toward 
them  through  the  mediation  and  earnest  intercession 
of  Moses.  It  is  equally  plain  that  they  did  not  enter 
the  land  on  the  ground  of  the  Abrahamic  covenant 
of  grace,  for  had  they  done  so,  they  would  not  have 
been  turned  out  of  it.  Neither  the  extent  nor  the 
duration  of  their  tenure  answered  to  the  terms  of 
the  covenant  made  with  their  fathers.  It  was  by  the 
terms  of  the  Moab-covenant  that  they  entered  upon 
the  limited  and  temporary  possession  of  the  land  of 
Canaan ;  and  inasmuch  as  they  have  as  signally 
failed  under  the  Moab-covenant  as  under  that  of 
Horeb — failed  under  government  as  completely  as 
under  law,  they  are  expelled  from  the  land  and 
scattered  over  the  face  of  the  earth,  under  the 
governmental  dealinsfs  of  God. 

But  not  forever.  Blessed  be  the  God  of  all  grace, 
the  seed  of  Abraham  His  friend  sliall  yet  possess  the 
land  of  Canaan  according  to  the  magnificent  terms 
of  tlie  original  grant.  "The  gifts  and  calling  of  God 
are  without  repentance."  Gifts  and  calling  must  not 
be  confounded  with  law  and  government.  Mount 
Zion  can  never  be  classed  with  Horeb  and  Moab. 
The  new  and  everlasting  covenant  of  grace,  ratified 
by  the  precious  blood  of  the  Lamb  of  God,  shall  be 
gloriously  fulfilled  to  the  letter,  spite  of  all  the 
powers  of  earth  and  hell — men  and  devils  combined. 
"  'Behold,  the  days  come,  saith  the  Lord,  when  I 
will  make  a  new  covenant  wiili  the  house  of  Israel 


390  DEUTERONOMY. 

and  with  the  house  of  Jiidah ;  not  according  to  the 
covenant  that  I  made  with  their  fathers  in  the  day 
when  I  took  them  by  the  hand  to  lead  them  out  of 
the  land  of  Egypt ;  because  they  continued  not  in 
My  covenant,  and  I  regarded  them  not,  saith  the 
Lord.  For  this  is  the  covenant  that  I  w^ill  make 
with  the  house  of  Israel  after  those  days,  saith  the 
Lord :  I  will  put  My  laws  into  their  mind,  and  write 
them  in  their  hearts ;  and  I  will  be  to  them  a  God, 
and  they  shall  be  to  Me  a  people ;  and  they  shall 
not  teach  ever}^  man  his  neighbor,  and  every  man 
his  brother,  saying,  Know  the  Lord;  for  all  shall 
know  Me,  from  the  least  to  the  greatest.  For  I  Avill 
be  merciful  to  their  unrighteousness,  and  their  sins 
and  their  iniquities  will  I  remember  no  more.'  In 
that  He  saith,  'A  new  covenant,'  He  hath  made  the 
first  old.  Now  that  which  decayeth  and  waxeth  old 
is  ready  to  vanish  away."  (Heb.  viii.  8-13.) 

Now,  the  reader  must  carefully  guard  against 
a  system  of  interpretation  that  would  apply  this 
precious  and  beautiful  passage  to  the  Church.  It 
involves  a  threefold  wrong,  namel3^,  a  wrong  to  the 
truth  of  God,  a  wrong  to  the  Cliurch,  and  a  wrong 
to  Israel.  We  have  raised  a  warning  note  on  this 
subject  again  and  again  in  the  course  of  our  studies 
on  the  Pentateuch,  because  we  feel  its  immense  im- 
portance. It  is  our  deep  and  thorough  conviction 
that  no  one  can  understand,  much  less  expound,  the 
Word  of  God  who  confounds  Israel  with  the  Church. 
The  two  things  arc  as  distinct  as  heaven  and  earth ; 
and  hence,  when  God  speaks  of  Israel,  Jerusalem, 


CHAPTER    XXIX.  391 

and  Zion,  if  we  presunje  to  apply  tliose  names  to  the 
New-Testament  Cliuicb,  it  can  onl^^  issue  in  utter 
confusion.  We  believe  it  to  be  a  simple  impossi- 
bility to  set  forth  the  mischievous  consequences  of 
such  a  method  of  handling  the  Word  of  God.  It 
puts  an  end  to  all  accuracy  of  interpretation,  and  to 
all  that  holy  precision  and  divine  certainty  which 
Scripture  is  designed  and  fitted  to  impart;  it  mars 
the  integrity  of  truth,  damages  the  souls  of  God's 
people,  and  hinders  their  progress  in  divine  life  and 
spiritual  intelligence.  In  short,  we  cannot  too 
strongly  urge  upon  every  one  who  reads  these  lines 
the  absolute  necessity  of  guarding  against  this 
fatally  false  system  of  handling  holy  Scripture. 

We  must  beware  of  meddling  with  the  scope  of 
prophecy,  or  the  true  application  of  the  promises  of 
God.  We  have  no  warrant  whatever  to  interfere 
with  the  divinely  appointed  sphere  of  the  covenants. 
The  inspired  apostle  tells  us  distinctly,  in  the  ninth 
of  Romans,  that  the}'  pertain  to  Israel ;  and  if  we 
attempt  to  alienate  them  from  the  Old-Testament 
fathers  and  transfer  them  to  the  Church  of  God — the 
body  of  Christ,  we  may  depend  upon  it,  we  are  do- 
ing what  Jehovah-Elohim  will  never  sanction.  The 
Church  forms  no  part  of  the  ways  of  God  with  Israel 
and  the  earth.  Her  place,  her  portion,  her  privileges, 
her  prospect,  are  all  heavenly.  She  is  called  into 
existence  in  this  time  of  Christ's  rejection,  to  be 
associated  with  Him  where  He  is  now  hidden  in  the 
heavens,  and  to  share  His  glory  in  the  coming  day. 
If  the  reader  fully  grasps  this  grand  and  glorious 


392  DEUTERONOMY. 

truth,  it  will  go  far  toward  lielping  him  to  put  things 
into  their  right  places  and  leave  them  there. 

We  must  now  turn  our  attention  to  the  very 
solemn,  'practical  application  of  all  that  has  passed 
before  us  to  the  conscience  of  every  member  of  the 
conorreojation. 

"And  Moses  called  unto  all  Israel,  and  said  unto 
them,  'Ye  have  seen  all  that  the  Lord  did  before 
your  eyes  in  the  land  of  Kgypt  unto  Pharaoh,  and 
unto  all  his  servants,  and  unto  all  his  land  ;  the 
great  temptations  which  thine  eyes  have  seen,  the 
signs,  and  those  great  miracles ;  yet  the  Lord  hath 
not  given  3'ou  a  heart  to  perceive,  and  eyes  to  see, 
and  ears  to  hear,  unto  this  day.'  " 

This  is  peculiarly  solemn.  The  most  astounding 
miracles  and  signs  ma}^  pass  before  us,  and  leave  the 
heart  untouched.  These  things  may  produce  a 
transient  effect  upon  the  mind  and  upon  the  natural 
feelings,  but  unless  the  conscience  is  brought  into 
the  light  of  the  divine  presence,  and  the  heart 
brought  under  the  immediate  action  of  the  truth 
b}^  the  power  of  the  Spirit  of  God,  there  is  no 
permanent  result  reached.  Nicodemus  inferred  from 
the  miracles  of  Christ  that  He  was  a  teacher  come 
from  God ;  but  this  was  not  enough.  He  had  to 
learn  the  deep  and  wondrous  meaning  of  that  mighty 
sentence,  "Ye  must  be  born  again."  A  faith 
founded  on  miracles  may  leave  people  unsaved, 
unblessed,  unconverted  —  awfully  responsible,  no 
doubt,  but  wholly  unconverted.  We  read,  at  the 
close  of  the  second  chapter  of  John's  gospel,  of 


CHAPTER    XXIX.  393 

many  who  professed  to  believe  on  Christ  when  they 
saw  His  miracles ;  but  He  did  not  commit  Himself 
unto  them.  There  was  no  divine  work,  nothing  to  be 
trusted.  There  must  be  a  new  life — a  new  nature, 
and  miracles  and  signs  cannot  impart  this.  We 
must  be  born  again — born  of  the  Word  and  Spirit 
of  God.  The  new  life  is  communicated  by  the  in- 
corruptible seed  of  the  gospel  of  God,  lodged  in 
the  heart  by  the  power  of  the  Holy  Ghost.  It  is  not 
a  head-belief  founded  on  miracles,  but  a  heart- 
belief  in  the  Son  of  God.  It  is  something  which 
could  never  be  known  under  law  or  government. 
"The  gift  of  God  is  eternal  life,  through  Jesus 
Christ  our  Lord."  Precious  gift!  glorious  source! 
blessed  channel  !  Universal  and  everlasting  praise 
to  the  Eternal  Trinity ! 

"And  I  have  led  jou  forty  years  in  the  wilder- 
ness ;  your  clothes  are  not  waxen  old  upon  you,  and 
thy  shoe  is  not  waxen  old  upon  th}^  foot." — Won- 
derful clothes  !  wonderful  shoes !  God  took  care  of 
them  and  made  them  last,  blessed  forever  be  His 
gf-eat  and  hoi}'  name! — "Ye  have  not  eaten  bread, 
neither  have  ye  drunk  wine  or  strong  drink ;  that 
ye  might  know  that  I  am  the  Lord  your  God." 
They  were  fed  and  clothed  by  God's  own  gracious 
liand.  "Man  did  eat  angels'  food."  They  had  no 
need  of  wine  or  strong  drink — no  need  of  stimulants. 
"They  drank  of  that  spiritual  rock  that  followed 
them,  and  that  rock  was  Christ."  That  pure  stream 
refreshed  them  in  the  drear}^  desert,  and  the  heav- 
enly manna  sustained  them  day  by  da}'.     All  they 


894  DEUTERONOMY. 

wanted  was  the  capacity  to  enjoy  the  divine  pro- 
vision. 

Here,  alas !  like  ourselves,  they  failed  ;  they  got 
tired  of  the  heavenly  food,  and  lusted  for  other 
things.  How  sad  that  we  should  be  so  like  them  ! 
how  very  humbling  that  we  should  so  fail  to  appre- 
ciate that  precious  One  whom  God  has  given  to  be 
our  life,  our  portion,  our  object,  our  all  in  all  ! 
How  terrible  to  find  our  hearts  craving  the  wretched 
vanities  and  follies  of  this  poor  passing  world — its 
riches,  its  honors,  its  distinctions,  its  pleasures, 
which  all  perish  in  the  using,  and  which,  even  if 
they  were  lasting,  are  not  for  a  moment  to  be  com- 
pared with  "the  unsearchable  riches  of  Christ"! 
May  God,  in  His  infinite  goodness,  "grant  us,  ac- 
cording to  the  riches  of  His  glory,  to  be  strength- 
ened with  might  by  His  Spirit  in  the  inner  man  ; 
that  Christ  may  dwell  in  our  hearts  by  faith ;  that 
we,  being  rooted  and  grounded  in  love,  may  be  able 
to  comprehend  with  all  saints  what  is  the  breadth 
and  length  and  depth  and  height ;  and  to  Tcnoio  the 
love  of  Christy  which  passeth  knowledge,  that  we 
may  be  filled  with  all  the  fullness  of  God.'''  Oh, 
that  this  most  blessed  prayer  may  be  answered  in 
the  deep  and  abiding  experience  of  the  reader  and 
the  writer ! 

"And  when  3'e  came  unto  this  place,  Sihon  the 
king  of  Heshbon,  and  Og  the  king  of  Bashan" — 
formidable  and  much-dreaded  foes! — "came  out 
against  us  unto  battle,  and  we  smote  them."  And 
had  they  been  ten  thousand  times  as  great  and  as 


CHAPTER    XXIX.  395 

formidable,  they  would  have  proved  to  be  as  chaff 
before  the  presence  of  the  God  of  the  armies  of 
Israel.  "And  we  took  tlieir  land,  and  gave  it  for 
an  inheritance  unto  the  Reubenites,  and  to  the  Gad- 
ites,  and  to  the  half  tribe  of  Manasseh."  Will  any- 
one dare  to  compare  this  with  what  human  history 
records  respecting  the  invasion  of  South  America 
by  the  Spaniards  ?  Woe  be  to  those  who  do  so  ! 
they  will  find  themselves  terribly  mistaken.  There 
is  this  grand  and  all-important  difference,  that  Israel 
had  the  direct  authority  of  God  for  what  they  did  to 
Sihon  and  Og ;  the  Spaniards  could  show  no  such 
authority  for  what  they  did  to  the  poor  ignorant 
savages  of  vSouth  America.  This  alters  the  case 
completely.  The  introduction  of  God  and  His  au- 
thority is  the  one  perfect  answer  to  every  question, 
the  divine  solution  of  every  difRcult}^  May  we 
ever  keep  this  weighty  fact  in  the  remembrance  of 
the  thoughts  of  our  hearts,  as  a  divine  antidote 
ao;ainst  every  infidel  su2:2:estion  ! 

"Keep  therefore  the  words  of  this  [the  Moab] 
covenant,  and  do  them,  that  ye  may  prosper  in  all 
that  ye  do.'"  Simple  obedience  to  the  Word  of  God 
ever  lias  been,  is  now,  and  ever  shall  be  the  deep 
and  I'eal  secret  of  all  true  prosperity-.  To  the  Chris- 
tian, of  course,  the  prosperity  is  not  in  earthly  or 
material  things,  but  in  heavenl}'  and  spiritual ;  and 
we  must  never  forget  that  it  is  the  very  height  of 
foil}'  to  think  of  prospering  or  making  progress  in 
the  divine  life  if  we  are  not  yielding  an  implicit 
obedience  to  all  the  commandments  of  our  blessed 
2G 


396  DEUTERONOMY. 

and  adorable  Lord  and  Saviour  Jesus  Christ.  "If 
ye  abide  in  Me,  and  M}^  words  abide  in  you,  ye  shall 
ask  what  ye  will,  and  it  shall  be  done  unto  3'ou. 
Herein  is  My  Father  glorified,  that  ye  bear  much 
fruit ;  so  shall  3'e  be  My  disciples.  As  the  Father 
hath  loved  Me,  so  have  I  loved  j^ou  ;  continue  ye  in 
My  love.  If  ye  keep  My  commandments^  ye  shall 
abide  in  My  love  ;  even  as  I  have  kept  My  Father's 
commandments,  and  abide  in  His  love."  Here  is 
true  Christian  prosperit}.  May  we  earnestly  long 
after  it,  and  diligently  pursue  the  proper  method  of 
attaining  it. 

"Ye  stand  this  day,  all  of  you,  before  the  Lord 
your  God  ;  3'our  captains  of  your  tribes,  3'our  elders, 
and  your  officers,  with  all  the  men  of  Israel,  your 
little  ones'' — touching  and  interesting  fact! — "3'our 
wives,  and  thy  stranger  that  is  in  thy  camp."  How 
exquisite,  how  deeply  affecting,  the  expression,  '•''thy 
stranger"!  What  a  pow^erful  appeal  to  Israel's 
heart  on  behalf  of  the  stranger  !  "From  the  hewer 
of  thy  wood  unto  the  drawer  of  thy  water ;  that 
thou  shouldest  enter  into  covenant  with  the  Lord 
th3'  God,  and  into  His  oath,  which  the  Lord  th3'God 
maketh  with  thee  this  day ;  that  He  ma3^  establish 
thee  to-day  for  a  people  unto  Himself,  and  that  He 
may  be  unto  thee  a  God,  as  He  hath  said  unto 
thee,  and  as  He  hath  sworn  unto  thy  fathers,  to 
Abraham,  to  Isaac,  and  to  Jacob.  Neither  with  you 
only  do  I  make  this  covenant  and  this  oath,  but  with 
him  that  standeth  here  with  us  this  da3^  before  the 
Lord  our  God,  and  also  with  him  that  is  not  here 


CHAPTER    XXIX.  ,^07 

with  us  this  da}' ;  for  ye  know  how  we  have  dwelt 
ill  the  land  of  Egypt,  and  how  we  came  through  the 
nations  which  ye  passed  b}' ;  and  ye  have  seen  theii* 
abominations  [that  is,  the  objects  of  their  worship — 
their  false  gods]  and  their  idols,  wood  and  stone, 
silver  and  gold,  which  were  among  them."  (Ver. 
10-17.) 

This  earnest  appeal  is  not  only  general,  but  also 
intensel}''  individual.  This  is  very  important.  We 
are  ever  prone  to  generalize,  and  thus  miss  the  ap- 
plication of  truth  to  our  individual  conscience.  This 
is  a  grave  mistake,  and  a  most  serious  loss  to  our 
souls.  "We  are  every  one  of  us  responsible  to  yield 
an  implicit  obedience  to  the  precious  commandments 
of  our  Lord.  It  is  thus  we  enter  into  the  real  en- 
joyment of  our  relationship,  as  Moses  says  to  the 
people,  "that  He  may  establish  thee  for  a  people 
unto  Himself,  and  that  He  may  be  unto  thee  a  God." 

Nothing  can  be  more  precious.  And  then  it  is  so 
very  simple.  There  is  no  vagueness,  obscurity,  or 
mysticism  about  it.  It  is  simply  having  His  most 
precious  commandments  treasured  up  in  our  hearts, 
acting  upon  the  conscience,  and  carried  out  in  the 
life.  This  is  the  true  secret  of  habitually  realizing 
our  relationship  with  our  Father  and  with  our  Lord 
and  Saviour  Jesus  Christ. 

For  any  one  to  imagine  that  he  can  enjoy  the 
blessed  sense  of  intimate  relationship  while  living 
in  the  habitual  neglect  of  our  Lord's  commandments 
is  a  miserable  and  mischievous  delusion.  "If  ye 
keep   My   commandments,  ye   shall   abide   in   My 


398  DEtTTERONOMY. 

love."  This  is  the  grand  point;  let  us  deeply 
ponder  it.  "If  yQ  love  Me,  keep  My  command- 
ments." "Not  every  one  that  sailh  unto  Me,  Lord, 
Lord,  shall  enter  into  the  kingdom  of  heaven  ;  but 
he  that  doeth  the  will  of  My  Father  which  is  in 
heaven."  "For  whosoever  shall  do  the  will  ot  My 
Father  which  is  in  heaven,  the  same  is  My  brother, 
and  sister,  and  mother."  "Circumcision  is  nothing, 
and  uncircumcision  is  nothing,  but  the  keeping  of 
the  commandments  of  God." 

These  are  seasonable  words  for  this  day  of  easy- 
going, self-indulgent,  worldly  profession.  May  they 
sink  down  into  our  ears  and  into  our  hearts.  May 
they  take  full  possession  of  our  whole  moral  being, 
and  bring  forth  fruit  in  our  individual  histor}'.  We 
feel  persuaded  of  the  need  of  this  practical  side  of 
Illinois.  We  are  in  imminent  danojer,  while  seekinor 
to  keep  clear  of  every  thing  like  legality,  of  running 
into  the  opposite  evil  of  carnal  laxity.  The  passages 
of  holy  Scripture  which  we  have  just  quoted — and 
they  are  but  a  few  of  many  —  supply  the  divine 
safeguard  against  both  these  pernicious  and  deadly 
errors.  It  is  blessedly  true  that  we  are  brought  into 
the  hoi}'  relationship  of  children  by  the  sovereign 
grace  of  God,  through  the  power  of  His  Word  and 
Spirit.  This  one  fact  cuts  up  by  the  roots  the 
noxious  weed  of  legalit3^ 

But  then,  surely  the  relationship  has  its  suited 
affections,  its  duties,  and  its  responsibilities,  the 
due  recognition  of  which  furnishes  the  true  remedy 
for  the  terrible  evil  of  carnal  laxity  so  prevalent  on 


ciiArxEK  XXIX.  399 

all  hands.  If  we  are  delivered  frora  latv-works — as, 
thank  God,  we  are,  if  we  are  true  Christians — it  is 
not  that  we  should  be  good-for-nothing  self-pleasers, 
but  that  life-works  might  be  produced  in  us,  to  the 
glory  of  Him  whose  name  we  bear,  whose  we  are, 
and  whom  we  are  ])ound,  by  every  argument,  to  love 
obe}',  and  serve. 

May  we,  beloved  reader,  earnestly  seek  to  apply 
our  hearts  to  this  practical  line  of  tilings.  We  are 
imperatively  called  upon  to  do  so,  and  we  may  fully 
count  upon  the  abundant  grace  of  our  Lord  Jesus 
Christ  to  enable  us  to  respond  to  the  call,  spite  of 
the  ten  thousand  difficulties  and  hindrances  that  lie 
in  our  way.  Oh,  for  a  deeper  work  of  grace  in  our 
souls,  a  closer  walk  with  God,  a  more  pronounced 
discipleship  !  Let  us  give  ourselves  to  the  earnest 
pursuit  of  these  things  ! 

We  must  now  proceed  with  the  lawgiver's  solemn 
appeal.  He  warns  the  people  to  take  heed,  "lest 
there  should  be  among  you  man  or  woman  or  family 
or  tribe  whose  heart  turneth  awa}-  this  day  from  the 
Lord  our  God,  to  go  and  serve  the  gods  of  these 
nations  ;  lest  there  should  be  among  you  a  root  that 
beareth  gall  and  wormwood." 

These  searching  words  are  referred  to  by  the 
inspired  apostle  in  his  epistle  to  the  Hebrews  in  a 
very  emphatic  manner.  ^'-Looking  diligently^''  he 
says,  "lest  any  man  fail  of  the  grace  of  God  ;  lest 
any  root  of  bitterness  springing  up  trouble  you,  and 
thereby  man}'  be  defiled." 

What  weighty  words  are  these  !  how  full  of  whole- 


400  DEUTERONOMY. 

some  admonition  and  warning!  They  set  forth  the 
solemn  responsibilitj^  of  all  Christians.  We  are  all 
called  upon  to  exercise  a  holy,  jealous,  godly  care 
over  each  other,  which,  alas  !  is  but  little  understood 
or  recognized.  We  are  not  all  called  to  be  pastors 
or  teachers.  The  passage  just  quoted  does  not  refer 
particularly  to  such ;  it  refers  to  all  Christians,  and 
we  are  bound  to  attend  to  it.  We  hear  great  com- 
plaints on  all  sides,  of  the  sad  lack  of  pastoral  care. 
No  doubt  there  is  a  great  lack  of  true  pastors  in  the 
Church  of  God,  as  there  is  of  every  other  gift.  This 
is  only  what  we  might  expect.  How  could  it  be 
otherwise  ?  How  could  we  expect  a  profusion  of 
spiritual  gifts  in  our  present  miserable  condition  ? 
The  Spirit  is  grieved  and  quenched  by  our  lament- 
able divisions,  our  worldliness,  our  gross  unfaithful- 
ness. Need  we,  then,  marvel  at  our  deplorable 
poverty  ? 

But  our  blessed  Lord  is  full  of  deep  and  tender 
compassion  toward  us  in  the  midst  of  our  ruin  and 
spiritual  desolation,  and  if  we  only  humbled  our- 
selves under  His  mighty  hand.  He  would  graciously 
lift  us  up,  and  enable  us,  in  mau}^  "^'^3's,  to  meet  the 
deficiency  of  pastoral  gift.amongst  us.  We  might, 
through  His  precious  grace,  look  more  diligently 
and  lovingly  after  one  another,  and  seek  each 
other's  spiritual  progress  and  prosperity  in  a  thou- 
sand ways. 

Let  not  the  reader  imagine  for  a  moment  that  we 
mean  to  give  the  smallest  countenance  to  prying 
officiousness  or  unwarrantable  espionage  on  the  part 


CHAPTER    XXIX.  401 

of  Christiiins.  Far  awa}-  be  the  thought  !  We  look 
upon  sucli  things  as  perfectly  insufferable  in  the 
Church  of  God.  They  stand  at  the  very  moral  an- 
tipodes of  that  loving,  holy,  tender,  diligent  pastoral 
care  of  which  we  speak  and  for  which  we  long. 

But  does  it  not  strike  the  reader  that,  while  giving 
the  widest  possible  berth  to  these  most  contemptible 
evils  to  which  we  have  just  referred,  we  might  culti- 
vate and  exercise  a  loving,  prayerful  interest  in  one 
another,  and  a  holy  watchfulness  and  care,  which 
might  prevent  man}-  a  root  of  bitterness  from  spring- 
ing up  ?  We  cannot  doubt  it.  It  is  quite  true  we 
are  not  all  called  to  be  pastors,  and  it  is  equally 
true  that  there  is  a  grievous  dearth  of  pastors  in  the 
Church  of  God.  We  mean,  of  course,  true  pastors 
— pastors  given  by  the  Head  of  the  Church — men 
with  a  pastor's  heart,  and  real  pastoral  gift  and 
power.  All  this  is  undeniable,  and  for  this  very 
reason  it  ought  to  stir  the  hearts  of  the  Lord's  be- 
loved people  every  where  to  seek  of  Him  grace  to 
enable  them  to  exercise  a  tender,  loving,  brotherly 
care  over  one  another,  which  might  go  a  great  way 
toward  supplying  the  need  of  pastors  amongst  us. 
One  thing  is  clear,  that  in  the  passage  just  quoted 
from  Hebrews  xii.  there  is  nothing  said  about 
pastors.  It  is  simply  a  most  stirring  exhortation 
to  all  Christians  to  exercise  a  mutual  care,  and 
to  watch  against  the  springing  up  of  an}-  root  of 
bitterness. 

And  oh,  how  needful  this  is !  How  terrible  are 
those  roots !     How  bitter  the}-   are !     How  widely 


402  DEUTERONOMY. 

spread  are  their  pernicious  tendrils  at  times ! 
What  irreparable  mischief  they  do!  How  many 
are  defiled  by  them !  How  many  precious  links  of 
friendship  are  snapped,  and  how  many  hearts  broken 
by  them !  Yes,  reader,  and  how  often  we  have  felt 
persuaded  that  a  little  judicious  pastoral  or  even 
brotherly  care,  a  little  loving,  godly  counsel,  might 
have  nipped  the  evil  in  the  bud,  and  thus  hindered 
an  incalculable  amount  of  mischief  and  sorrow. 
May  we  all  la}^  these  things  to  heart,  and  earnestly 
seek  grace  to  do  what  w-e  can  to  prevent  roots  of 
bitterness  springing  up  and  spreading  abroad  their 
defiling  influence. 

But  we  must  hearken  to  further  weighty  and 
searching  w^ords  from  the  beloved  and  venerable 
lawgiver.  He  draws  a  most  solemn  picture  of  the 
end  of  the  one  who  caused  the  root  of  bitterness  to 
spring  up. 

"And  it  come  to  pass,  when  he  heareth  the  words 
of  this  curse,  that  he  bless  himself  in  his  heart,  sa}'- 
ing,  I  shall  have  peace,  though  I  walk  in  the  imag- 
ination of  mine  heart,  to  add  drunkenness  to  thirst." 
Fatal  delusion  !  Crying,  Peace,  peace  !  when  there 
is  no  peace,  but  imminent  wrath  and  judgment. 
"The  Lord  wdll  not  spare  him,  but  then  the  anger 
of  the  Lord  and  His  jealousy  shall  smoke  against 
that  man,  and," — instead  of  the  "peace"  which  he 
vainly  promised  himself, — "all  the  curses  that  are 
written  in  this  book  shall  lie  upon  him,  and  the  Lord 
shall  blot  out  his  name  from  under  heaven."  Awful 
warning  to  all  who  act  as  roots  of  bitterness  in  the 


ciiArTEii  XXIX.  403 

midst  of  the  people  of  God,  and  to  all  who  counte- 
nance them  ! 

"And  the  Lord  shall  separate  him  unto  evil  out 
of  all  the  tribes  of  Israel,  according  to  all  the  curses 
of  the  covenant  that  are  written  in  this  book  of  the 
law  ;  so  that  the  generation  to  come  of  3'our  children, 
that  shall  rise  up  after  you,  and  the  stranger  that 
shall  come  from  a  far  land,  shall  sa}^,  when  they  see 
the  plagues  of  that  land,  and  the  sicknesses  which 
the  Lord  hath  laid  upon  it ;  and  that  the  whole  land 
thereof  is  brimstone  and  salt  and  burning,  that  it 
is  not  sown,  nor  beareth,  nor  any  grass  groweth 
therein,  like  the  overthrow  of  Sodom  and  Gomor- 
rah, Admah  and  Zeboim,  which  the  Lord  overthrew 
in  His  answer  and  in  His  wrath;" — Soul-subduins: 
examples  of  the  governmental  dealings  of  the  living 
God,  which  ought  to  speak  with  a  voice  of  thunder 
in  the  ears  of  all  those  who  are  turning  the  grace  of 
our  God  into  lasciviousness,  and  denying  the  Lord 
that  bought  them! — "even  all  nations  shall  sa}', 
Wherefore  hath  the  Lord  done  thus  unto  this  land  ? 
What  meaneth  the  heat  of  this  great  anger?  Then 
men  shall  say,  Because  they  have  forsaken  the  cove- 
nant of  the  Lord  God  of  their  fathers,  which  He 
made  with  them  when  He  brought  them  forth  out 
of  the  laud  of  Egypt ;  for  they  went  and  served 
other  gods,  and  worshiped  them,  gods  whom  they 
knew  not,  and  whom  He  had  not  given  unto  them ; 
and  the  anger  of  the  Lord  was  kindled  against  this 
land,  to  bring  upon  it  all  the  curses  that  are  written 
in  this  book  ;  and  the  Lord  rooted  them  out  of  their 


404  dp:uteuono.my. 

land  in  anger,  and  in  wrath,  and  in  great  indigna- 
tion, and  cast  them  into  another  land,  as  it  is  this 
day."  (Ver.  19-28.) 

Reader,  how  peculiarly  solemn  is  all  this !  What 
a  powerful  illustration  of  the  apostle's  words,  "It  is 
a  fearful  thing  to  fall  into  the  hands  of  the  living 
God"  !  and  again,  "Our  God  is  a  consuming  fire" ! 
How  important  that  the  professing  church  should 
give  heed  to  such  warning  notes  !  Most  assuredly, 
she  is  called  to  learn  much  from  the  history  of  God's 
dealings  with  His  people  Israel ;  Romans  xi.  is 
perfectly  clear  and  conclusive  as  to  this.  The 
apostle,  in  speaking  of  the  divine  judgment  upon 
the  unbelieving  branches  of  the  olive-tree,  thus 
appeals  to  Christendom:  "If  some  of  the  branches 
be  broken  off,  and  thou,  being  a  wild  olive-tree, 
wert  graffed  in  among  them,  and  with  them  par- 
takest  of  the  root  and  fatness  of  the  olive-tree ; 
boast  not  against  the  branches.  But  if  thou  boast, 
thou  bearest  not  the  root,  but  the  root  thee.  Thou 
wilt  sa}^  then,  The  branches  were  broken  off  that  I 
might  be  graffed  in.  Well ;  because  of  unbelief 
they  were  broken  off;  and  thou  standest  b}^  faith. 
Be  not  high-minded,  but  fear  ;  for  if  God  spared 
not  the  natural  branches,  take  heed  lest  He  also 
spare  not  thee.  Behold  therefore  the  goodness  and 
severity'  of  God  ;  on  them  which  fell,  severity ;  but 
toward  thee,  goodness,  if  thou  continue  in  His  good- 
ness;  otherwise  thou  also  shalt  he  cut  off/* 

Alas !  the  professing  church  has  not  continued  in 
the  goodness  of  God.     It  is  utterl}^  impossible  to 


CHArTKR    XXIX.  405 

read  her  history  in  the  light  of  Scripture  and  not 
see  this.  She  has  grievously  departed,  and  there  is 
nothing  before  her  save  the  unmingled  wrath  of 
Almighty  God.  The  beloved  members  of  the  bod}' 
of  Christ  who,  sad  to  sa}-,  are  mingled  with  the 
terrible  mass  of  corrupt  profession,  will  be  gathered 
out  of  it  and  taken  to  the  place  prepared  in  the 
Father's  house  in  heaven.  Then,  if  not  before,  the}' 
will  see  how  wrong  it  was  to  have  remained  in  con- 
nection with  what  was  so  flagrantly  opposed  to 
the  mind  of  Christ  as  revealed,  with  divine  clearness 
and  simplicit}',  in  the  hoi}'  Scriptures. 

But  as  to  the  great  thing  known  as  Christendom, 
it  will  be  "spued  out"  and  "cut  off."  It  will  be 
given  over  to  strong  delusion,  to  believe  a  lie,  "that 
they  all  might  be  damned  who  believed  not  the  truth, 
but  had  pleasure  in  unrighteousness.''^ 

Tremendous  words !  May  they  ring  in  the  ears 
and  sink  down  into  the  hearts  of  thousands  who  are 
going  on  from  day  to  day,  week  to  week,  and  year 
to  year,  content  with  a  mere  name  to  live,  a  form  of 
godliness,  but  denying  the  power,  ''lovers  of  pleasure 
rather  than  lovers  of  God."  What  an  awfully  graphic 
picture  of  so-called  Christian  England  !  How  appall- 
ing the  condition  and  the  destiny  of  the  pleasure- 
hunting  thousands  who  are  rushing  blindly,  heed- 
lessly, and  madly  down  the  inclined  plane  that  leads 
to  hopeless  and  everlasting  misery!  May  God,  in 
His  infinite  goodness,  by  the  power  of  His  Spirit 
and  by  the  mighty  action  of  His  Word,  rouse  the 
hearts    of    His    people    every    where    to    a    more 


406  DEUTERONOMY. 

profound    and    influential    sense    of    these   tilings. 

We  must  now,  ere  closing  this  section,  briefly 
direct  the  reader's  attention  to  the  last  verse  of  our 
chapter.  It  is  one  of  those  passages  of  Scripture 
sadly  misunderstood  and  misapplied.  "The  secret 
things  belong  unto  the  Lord  our  God ;  but  those 
things  which  are  revealed  belong  unto  us,  and  to  our 
children  forever,  that  we  may  do  all  the  words  of 
this  law."  This  verse  is  constantly  used  to  hinder 
the  progress  of  souls  in  the  knowledge  of  "the  deep 
things  of  God,"  but  its  simple  meaning  is  this:  The 
things  "revealed"  are  what  we  have  had  before  us 
in  the  preceding  chapter  of  this  book  ;  the  things 
"secret,"  on  the  other  hand,  refer  to  those  resources 
of  grace  which  God  had  in  store,  to  be  unfolded  when 
the  people  should  have  utterly  failed  to  "do  all  the 
words  of  this  law."  The  revealed  things  are  what 
Israel  ought  to  have  done,  but  did  not  do  ;  the  secret 
things  are  what  God  would  do,  spite  of  Israel's  sad 
and  shameful  failure,  and  they  are  most  blessedly 
presented  in  the  following  chapters — the  counsels  of 
divine  grace,  the  provisions  of  sovereign  mercy  to 
be  displayed  when  Israel  shall  have  thoroughly 
learnt  the  lesson  of  their  utter  failure  under  both 
the  Moab  and  the  Horeb-covenants. 

Thus  this  passage,  when  rightly  understood,  so  far 
from  affording  any  warrant  for  the  use  so  constantly 
made  of  it,  encourages  the  heart  to  search  into  these 
things  which,  though  "secret"  to  Israel  in  the 
plains  of  Moab,  are  fully  and  clearl}^  "revealed"  to 
us  for  our  profit,  comfort,  and  edification.*     The 


CHAPTER    XXIX.  407 

Holy  Spirit  came  down,  on  the  day  of  Pentecost,  to 
lead  the  disciples  into  all  truth.  The  canon  of  Scrip- 
ture is  complete  ;  all  the  purposes  and  counsels  of 
God  are  fully  revealed.  The  myster}^  of  the  Church 
completes  the  entire  circle  of  divine  truth.  The 
apostle  John  could  say  to  all  God's  children,  "Ye 
have  an  unction  from  the  Holy  One,  and  know 
all  things.'" 

Thus  the  entire  New  Testament  abounds  with 
evidence  to  prove  the  mistaken  use  that  is  so  con- 
stantly made  of  Deuteronom}'  xxix.  29.  We  have 
dwelt  upon  it  because  we  are  aware  that  the  Lord's 
beloved  people  are  sadly  hindered  b}'  it  in  their 
progress  in  divine  knowledge.  The  enemy  would 
ever  seek  to  keep  them  in  the  dark,  when  they  ought 
to  be  walking  in  the  sunlight  of  divine  revelation — • 
to  keep  them  as  babes  feeding  upon  milk,  when  thc}^ 
ought,  as  those  "of  full  age,"  to  be  feeding  upon  the 
"strong  meat"  so  freely  provided  for  the  Church  of 

*1  Corinthians  ii.  9  is  another  of  tlie  misunderstood  and  misap- 
plied passages.  "But,  as  it  is  written,  'Eye  hath  not  seen,  nor  ear 
heard,  neither  have  entered  into  the  heart  of  man,  the  things 
•which  God  hath  prepared  for  them  that  love  Him.'  "  Here,  people 
are  sure  to  stop,  and  hence  conclude  that  we  cannot  possibly  know 
aught  of  the  precious  things  which  God  has  in  store  for  us ;  but  the 
verj'  next  verse  proves  the  gross  absurdity  of  any  such  conclusion. 
"  But  God  hath  revealed  them  unto  us  by  His  Spirit ;  for  the  Spirit 
searcheth  all  things,  yea,  the  deep  things  of  God.  For  what  man 
knoweth  the  things  of  a  man,  save  the  spirit  of  man  which  is  in 
him?  even  so  the  things  of  God  knoweth  no  man,  but  the  Spirit  of 
God.  Now  we  [that  is,  all  the  Lord's  people]  have  received,  not 
the  spirit  of  the  world,  but  the  spirit  which  is  of  God ;  that  we  might 
l-noir  the  thitif/s  that  are  freely  given  to  us  of  God."  Thus  this  pas- 
sage, like  Deuteronomy  xxix.  29,  teaches  the  very  opposite  of  what 
is  so  constantly  deduced  from  it.  How  important  to  examine  and 
weigh  tiie  context  of  the  passages  which  arc  quoted! 


408  DEUTERONOMY. 

God.  We  have  but  little  idea  of  how  the  Spirit  of 
God  is  grieved  and  Christ  dishonored  by  the  low 
tone  of  things  amongst  us.  How  few  really  "know 
the  things  that  are  freely  given  to  us  of  God"! 
Where  are  the  proper  privileges  of  the  Christian 
understood,  believed,  and  realized?  How  meagre  is 
our  apprehension  of  divine  things!  How  stunted 
our  growth !  How  feeble  our  practical  exposition  of 
the  truth  of  God  !  What  a  blotted  epistle  of  Christ 
we  present ! 

Beloved  Christian  reader,  let  us  seriousl}'  ponder 
these  things  in  the  divine  presence.  Let  us  honestly 
search  out  the  root  of  all  this  lamentable  failure, 
and  have  it  judged  and  put  away,  that  so  we  ma}- 
more  faithfully  and  unmistakably  declare  whose  we 
are  and  whom  w^e  serve.  Maj"  it  be  more  thoroughly 
manifest  that  Christ  is  our  one  absorbing  object. 


CHAPTER  XXX. 

THIS  chapter  is  one  of  very  deep  interest  and 
importance.  It  is  prophetic,  and  presents  to 
us  some  of  "the  secret  things"  referred  to  at  the 
close  of  the  preceding  chapter.  It  unfolds  some  of 
those  most  precious  resources  of  grace  treasured  up 
in  the  heart  of  God,  to  be  unfolded  when  Israel, 
having  utterly  failed  to  keep  the  law,  should  be 
scattered  to  the  ends  of  the  earth. 

"And  it  shall  come  to  pass,  when  all  these  things 


CHAPTER    XXX.  409 

are  come  upon  thee,  the  blessing  and  the  curse, 
which  I  have  set  before  thee,  and  thou  slialt  call  them 
to  mind  among  all  the  nations,  whither  the  Lord  thy 
God  hath  driven  thee,  and  shall  return  unto  the  Lord 
thy  God^  and  shalt  obey  His  voice  according  to  all 
that  I  command  thee  this  da}",  thou  and  thy  children, 
ivith  all  thine  heart  and  icith  all  thy  soul;  that  then 
the  Lord  th}'  God  will  turn  thy  captivit}',  and  have 
compassion  upon  thee,  and  will  return  and  gather 
thee  from  all  the  nations,  whither  the  Lord  thy  God 
hath  scattered  thee." 

How  touching,  how  perfectly  beautiful,  is  all  this ! 
It  is  no  question  of  law-keeping,  but  something  far 
deeper,  far  more  precious ;  it  is  the  turning  of  the 
heart — the  whole  heart — the  whole  soul  to  Jehovah, 
at  a  time  when  a  literal  obedience  to  the  law  is 
utterly  impossible.  It  is  a  broken  and  contrite 
heart  turning  to  God,  and  God,  in  deep  and  tender 
compassion,  meeting  that  heart.  This  is  true  bless- 
edness, at  all  times  and  in  all  places.  It  is  some- 
thing above  and  be3'ond  all  dispensational  dealings 
and  arrangements.  It  is  God  Himself,  in  all  the 
fullness  and  ineffable  blessedness  of  what  He  is, 
meeting  a  repentant  soul ;  and  we  may  truly  say 
that  when  these  two  meet,  all  is  divinely  and  eter- 
nally settled. 

It  must  be  perfectly  clear  to  the  reader  that  what 
we  have  now  before  us  is  something  as  far  removed 
from  law-keeping  and  human  righteousness  as  heaven 
is  above  earth.  The  first  verse  of  our  chapter  proves 
in  the  clearest  possible  manner  that  the  people  are 


410  DEUTERONOMY. 

viewed  as  in  a  condition  in  which  the  carrying  out 
of  the  ordinances  of  the  law  is  a  simple  impossibilit}'. 
But  blessed  be  God,  there  is  not  a  spot  on  the  face 
of  the  earth,  be  it  ever  so  remote,  from  which  the 
heart  cannot  turn  to  God.  The  hands  might  not  be 
able  to  present  a  victim  for  the  altar,  the  feet  might 
not  be  able  to  travel  to  the  appointed  place  of  wor- 
ship, but  the  heart  could  travel  to  God.  Yes ;  the 
poor  crushed,  broken,  contrite  heart  could  go  di- 
rectly to  God,  and  God,  in  the  depth  of  His  com- 
passion and  tender  mercN^,  could  meet  that  heart, 
bind  it  up,  and  fill  it  to  overflowing  with  the  rich 
comfort  and  consolation  of  His  love,  and  the  full 
joy  of  His  salvation. 

But  let  us  hearken  yet  further  to  those  "secret 
things"  which  "belong  to  God" — things  precious 
be3'ond  all  human  thought.  "If  any  of  thine  be 
driven  out  unto  the  utmost  parts  of  heaven'' — as  far 
as  they  could  go — "from  thence  will  the  Lord  thy 
God  gather  thee,  and  from  thence  will  He  fetch  thee; 
and  the  Lord  thy  God  will  bring  thee  into  the  land 
which  thy  fathers  possessed,  and  thou  shalt  possess 
it ;  and  He  ivill  do  thee  good,  and  multiply  thee 
above  thy  fathers." 

How  precious  is  all  this  !  But  there  is  something 
far  better  still.  Not  only  will  He  gather  them,  fetch 
them,  and  multiply  them — not  only  will  He  act  in 
power  for  them,  but  He  will  do  a  mighty  work  of 
grace  in  them  of  far  more  value  than  any  outward 
prosperity  however  desirable.  "And  the  Lord  thy 
God  will  circumcise  thine  heart'' — 'the  very  centre 


CHAPTER    XXX.  411 

of  the  whole  moral  being,  the  source  of  all  those 
influences  which  go  to  form  the  character — "and 
the  heart  of  th}^  seed,  to  love  the  Lord  thy  God  with 
all  thine  heart" — the  grand  moral  regulator  of  the 
entire  life — "and  with  all  thy  soul,  that  thou  mayesf 
live.  And  the  Lord  thy  God  will  put  all  these  curses 
upon  thine  enemies,  and  on  them  that  hate  thee, 
which  persecuted  thee'.' — a  solemn  word  for  all 
those  nations  who  have  ever  sought  to  oppress  the 
Jews  ! — "And  thou  shalt  return,  and  obey  the  voice 
of  the  Lord,  and  do  all  His  commandments,  which 
I  command  thee  this  da}'." 

Nothing  can  be  more  morally  lovely  than  all  this. 
The  people  gathered,  fetched,  multiplied,  blessed, 
circumcised  in  heart,  thoroughly  devoted  to  Jeho- 
vah, and  yielding  a  whole-hearted,  loving  obedience 
to  all  His  precious  commandments  !  What  can  ex- 
ceed this  in  blessedness  for  a  people  on  the  earth  ? 

"And  the  Lord  th}-  God  will  make  thee  plenteous 
in  every  work  of  thine  hand,  in  the  fruit  of  tli}' 
body,  and  in  the  fruit  of  thy  cattle,  and  in  the  fruit 
of  thj^  land,  for  good ;  for  the  Lord  will  again  re- 
joice over  thee  for  good,  as  He  rejoiced  over  thy 
fathers :  if  thou  shalt  hearken  unto  the  voice  of  the 
Lord  thy  God,  to  keep  His  commandments  and  His 
statutes  which  are  written  in  this  book  of  the  law, 
and  if  thou  turn  unto  the  Lord  thy  God,  with  all 
thine  heart  and  with  all  thy  soul.  For  this  com- 
mandment which  I  command  thee  this  da}',  it  is  not 
hidden  from  thee,  neither  is  it  far  off.  It  is  not  in 
heaven,  that  thou  shouldest  say.  Who  shall  go  up 


412  DEUTERONOMY. 

for  us  to  heaven,  and  bring  it  unto  us,  that  we  may 
hear  it  and  do  it  ?  Neither  is  it  beyond  the  sea, 
that  thou  shouldest  sa}',  Who  sliall  go  over  the  sea 
for  us,  and  bring  it  unto  us,  that  we  ma}'  hear  it 
and  do  it?  But  the  Word  is  very  nigh  unto  thee,  in 
thy  mouth,  and  in  thy  heart,  that  thou  mayest  do 
it."    (Ver.  10-14.) 

This  is  a  singularly  interesting  passage.  It  fur- 
nishes a  key  to  "the  secret  things"  already  referred 
to,  and  sets  forth  the  great  principles  of  divine 
righteousness,  in  vivid  and  beautiful  contrast  to 
legal  righteousness  in  every  possible  aspect.  Ac- 
cording to  the  truth  here  unfolded,  it  matters  not  in 
the  least  where  a  soul  ma}'  be — here,  there,  or  any 
where;  "the  Word  is  nigh  thee."  It  could  not 
possibly  be  nigher.  What  could  be  nigher  than  "in 
thy  mouth,  and  in  tliy  heart"?  We  need  not,  as 
we  say,  move  a  muscle  to  get  it.  If  it  were  above 
us  or  beyond  us,  reason  would  that  we  might  com- 
plain of  our  utter  inability  to  reach  it ;  but  no, 
there  is  no  need  of  either  hayicls  or  feet  in  this  most 
blessed  and  all-important  matter.  The  heart  and 
the  mouth  are  here  called  into  exercise. 

There  is  a  very  beautiful  allusion  to  the  above 
passage  in  the  tenth  chapter  of  the  epistle  to  the 
Romans,  to  which  the  reader  may  refer  with  much 
interest  and  profit.  Indeed,  it  is  so  full  of  evangelic 
sweetness,  that  we  must  quote  it. 

"Brethren,  my  heart's  desire  and  prayer  to  God 
for  Israel  is,  that  they  might  be  saved.  For  I  bear 
them  record,  that  they  have  a  zeal  of  God,  but  not 


CHAPTER    XXX.  413 

according  to  knowledge.  For  the}-,  being  ignorant 
of  God's  righteousness^  and  gouig  about  to  establish 
their  own  righteousness,  have  not  submitted  them- 
selves unto  the  righteousness  of  God.  For  Christ  is 
tlie  end  of  the  law  for  righteousness  to  everyone  that 
helieveth'' — not  to  ever}'- one  who  says  he  believes, 
as  in  James  ii.  14. — "For  Moses  describeth  the 
righteousness  which  is  of  the  law,  that  the  man 
which  doeth  those  things  shall  live  by  them.  But 
the  righteousness  which  is  of  faith  speaketh  on  this 
wise :  Say  not  in  thine  heart,  Who  shall  ascend  into 
heaven  ?  (that  is,  to  bring  Christ  down  ;)" — Striking 
parenthesis !  Marvelous  instance  of  the  Spirit's  use 
of  Old-Testament  scripture  !  It  bears  the  distinct 
stamp  of  His  master-hand.  —  "or,  Who  shall  de- 
scend into  the  deep  ?  (that  is,  to  bring  up  Christ 
again  from  the  dead.)  But  what  saith  it?  The 
Word  is  nigh  thee,  even  in  thy  mouth,  and  in  th}^ 
heart;  that  is,  the  ivord  of  faith,  which  we  preach;'^ 
— How  perfectl}'  beautiful  the  addition  !  Who  but 
the  Spirit  could  have  supplied  it? — "that  if  thou 
shalt  confess  ivith  thy  mouth  the  Lord  Jesus,  and 
shalt  believe  in  thine  heart  that  God  hath  raised  Him 
from  the  dead,  thou  shalt  be  saved.  For  with  the 
heart  man  believeth  unto  righteousness,  and  with 
the  mouth  confession  is  made  unto  salvation.  For 
the  Scripture  saith,  'Whosoever  believeth  on  Him 
shall  not  be  ashamed.'  " 

Mark  this  beautiful  word — "whosoever. "  It  most 
assuredly  takes  in  the  Jew.  It  meets  him  wherever 
he  may  be,  a  poor  exile  at  the  very  ends  of  the  earth, 


414~  DEUTERONOMY. 

under  circumstances  where  obedience  to  the  law  as 
such  was  simply  impossible,  but  where  the  rich  and 
precious  grace  of  God  and  His  most  glorious  sal- 
vation could  meet  him  in  the  depth  of  his  need. 
There,  though  he  could  not  keep  the  law,  he  could 
confess  with  his  moutli  the  Lord  Jesus,  and  believe 
in  his  heart  that  God  had  raised  Him  from  the  dead  ; 
and  this  is  salvation. 

But  then,  if  it  be  "whosoever,"  it  cannot  possibly 
be  confined  to  the  Jew ;  na}-,  it  cannot  be  confined 
at  all ;  and  hence  the  apostle  goes  on  to  say,  "There 
IS  no  difference  between  the  Jew  and  the  Greek." 
There  ivas  the  greatest  possible  difference  under  the 
law.  There  could  not  be  a  broader  or  more  distinct 
line  of  demarkation  than  that  which  the  lawgiver 
had  drawn  between  the  Jew  and  the  Greek  ;  but  that 
line  is  obliterated,  for  a  double  reason  :  first,  because 
"all  have  sinned  and  come  short  of  the  glory  of 
God"  (chap.  iii.  23.)  ;  and  secondly,  because  "the 
same  Lord  over  all  is  rich  unto  all  that  call  upon 
Him  ;  for  whosoever  shall  call  upon  the  name  of  the 
Lord  shall  be  saved." 

How  blessedly  simple  !  "Calling" — "believing" 
— "confessino^"  !  Nothinor  ean  exceed  the  trans- 
cendent  grace  that  shines  in  these  words.  No  doubt 
it  is  assumed  that  the  soul  is  reall}'  in  earnest — that 
the  heai't  is  eno-aored.  God  deals  in  moral  realities. 
It  is  not  a  nominal,  notional  head-belief;  but  divine 
faith  wrought  in  the  heart  b}^  the  Holy  Gliost — a 
living  faith,  which  connects  the  soul,  in  a  divine  way 
and  by  an  everlasting  link,  to  Christ. 


CHArTEK    XXX.  415 

And  then  there  is  the  confessing  with  the  mouth 
the  Lord  Jesus.  This  is  of  cardinal  importance.  A 
man  may  say,  I  believe  in  my  heart,  but  I  am  not 
one  for  parading  my  religious  belief.  I  am  not  a 
talker.  I  keep  my  religion  to  myself.  It  is  entirely 
a  matter  between  my  soul  and  God  ;  I  do  not  believe 
in  that  perpetual  intruding  our  religious  impressions 
upon  other  people.  Many  who  talk  loudly  and 
largel}'  about  their  religion  in  public,  make  but  a 
sorry  figure  in  private,  and  I  certainly  do  not  want 
to  be  identified  with  such.  I  utterly  abhor  all  cant. 
Deeds,  not  words,  for  me. 

All  this  sounds  ver^-  plausible,  but  it  cannot  stand 
for  a  moment  in  the  light  of  Romans  x.  9.  There 
must  be  the  confession  with  the  mouth.  Many 
would  like  to  be  saved  by  Christ,  but  they  shrink 
from  the  reproach  of  confessing  His  precious  Name. 
They  would  like  to  get  to  heaven  when  they  die,  but 
they  do  not  want  to  be  identified  with  a  rejected 
Christ.  Now  God  does  not  own  such.  He  looks  for 
the  full,  bold,  clear  confession  of  Christ,  in  the  face 
of  a  hostile  world.  Our  Lord  Christ,  too,  looks  for 
this  confession.  He  declares  that  whoso  confesses 
Him  before  men.  He  will  confess  before  the  angels 
of  God  ;  but  whoso  denies  Him  before  men.  He  will 
deny  before  the  angels  of  God.  The  thief  on  the 
cross  exhibited  the  two  great  branches  of  true  sav- 
ing faith.  He  believed  with  his  heart,  and  confessed 
with  his  mouth.  Yes,  he  gave  a  flat  contradiction 
to  the  whole  world  on  the  most  vital  question  that 
ever  was  or  ever  could  be  raised,  and  that  question 


416  DEUTERONOMY. 

was  Christ.  He  was  a  thoroughly  pronounced  dis- 
ciple of  Christ.  Oh,  that  there  were  more  such  ! 
There  is  a  terrible  amount  of  iudefiniteness  and  cold 
half-heartedness  in  the  professing  church,  grievous 
to  the  Holy  Ghost,  offensive  to  Christ,  hateful  to 
God.  We  long  for  bold  decision,  out-and-out,  un- 
mistakable testimony  to  the  Lord  Jesus.  Ma}'-  God 
the  Holy  Spirit  stir  up  all  our  hearts,  and  lead  us 
forth,  in  more  thorough  consecration  of  heart,  to 
that  blessed  One  who  freely  gave  His  life  to  save  us 
from  everlasting  burnings  ! 

We  shall  close  this  section  by  quoting  for  the 
reader  the  last  few  verses  of  our  chapter,  in  which 
Moses  makes  a  peculiarly  solemn  appeal  to  the 
hearts  and  consciences  of  the  people.  It  is  a  most 
powerful  word  of  exhortation. 

''See,  I  have  set  before  thee  tliis  day  life  and  good 
and  death  and  evil.'*  Thus  it  is  ever  in  the  govern- 
ment of  God.  The  two  things  are  inseparably  linked 
together.  Let  no  man  dare  to  snap  the  link.  God 
"will  render  to  eveiy  man  according  to  his  deeds; 
to  them  who,  by  patient  continuance  in  well-doing, 
seek  for  giory  and  honor  and  immortality,  eternal 
life  ;  but  unto  them  that  are  contentious,  and  do  not 
obey  the  truth,  but  obe}^  unrighteousness,  indigna- 
tion and  wrath,  tribulation  and  anguish,  upon  every 
soul  of  man  that  doeth  evil,  of  the  Jew  first,  and  also 
of  the  Gentile  ;  but  glory,  honor,  and  peace  to  evei-y 
man  that  worketh  good,  to  the  Jew  first,  and  also  to 
the  Gentile:  for  there  is  no  respect  of  persons  ivith 
God:*     (Rom.  ii.  6-11  ) 


CHAPTER    XXX.  417 

The  apostle  does  not,  in  this  great  practical  pas- 
sage, go  into  the  question  of  power ;  he  simply 
states  the  broad  fact — a  fact  applicable  at  all 
times  and  under  all  dispensations — government, 
law,  and  Christianity  ;  it  ever  holds  good  that  "God 
will  render  to  every  man  according  to  his  deeds." 
This  is  of  the  very  last  possible  importance.  May 
we  ever  bear  it  in  mind.  It  may  perhaps  be  said. 
Are  not  Christians  under  grace  ?  Yes,  thank  God ; 
but  does  this  weaken,  in  the  smallest  degree,  the 
grand  governmental  principle  stated  above  ?  Nay, 
it  strengthens  and  confirms  it  immensely. 

But  again,  some  may  feel  disposed  to  say,  Can 
any  unconverted  person  do  good  ?  We  reply,  This 
question  is  not  raised  in  the  scripture  just  quoted. 
Every  one  taught  of  God  knows  and  feels  and  owns 
that  not  one  atom  of  "good  "  has  ever  been  done  in 
this  world  but  by  the  grace  of  God  ;  that  man  left  to 
himself  will  do  evil  onl}' — evil  continually.  "Every 
good  gift  and  every  perfect  gift  is  from  above,  and 
Cometh  down  from  the  Father  of  lights."  All  this  is 
most  blessedly  true,  and  thankfully  owned  by  every 
pious  soul,  but  it  leaves  wholly  untouched  the  fact 
set  forth  in  Deuteronomy  xxx.  and  confirmed  by 
Romans  ii,  that  life  and  good,  death  and  evil^  are 
bound  together  by  an  inseparable  link.  May  we 
never  forget  it.  May  it  ever  abide  in  the  remem- 
brance of  the  thoughts  of  our  hearts. 

"See,  I  have  set  before  thee  this  day  life  and  good, 
and  death  and  evil ;  in  tiiat  I  command  thee  this 
day  to  love  the  Lord  thy  God,  to  walk  in  His  ways, 


418  DEUTERONOMY. 

and  to  keep  His  commandments  and  His  statutes 
and  His  judgments,  that  thou  ma3^est  live  and  mul- 
tiply ;  and  the  Lord  thy  God  shall  bless  thee  in  the 
land  whither  thou  goest  to  possess  it.  But  if  thine 
heart  turn  aivay,  so  that  thou  wilt  not  hear,  but  shalt 
be  drawn  awa}'^,  and  worship  other  gods,  and  serve 
them ;  I  denounce  unto  you  this  day,  that  ye  shall 
surely  perish,  and  that  ye  shall  not  prolong  your 
days  upon  the  land,  whither  thou  passest  over  Jor- 
dan to  go  to  possess  it.  I  call  heaven  and  earth  to 
I'ecord  this  day  against  you,  that  I  have  set  before 
3'ou  life  and  death,  blessing  and  cursing ;  therefore 
choose  life,  that  both  thou  and  thy  seed  may  live  ; 
that  thou  mayest  love  the  Lord  thy  God,  and  that 
thou  maj-est  obey  His  voice,  and  that  thou  mayest 
cleave  unto  Him" — the  all-important,  essential  thing 
for  each,  for  all,  the  very  spring  and  power  of  all 
true  religion,  in  every  age,  in  every  place; — ''for 
He  is  thy  life,  and  tJie  lerigth  of  thy  days;'' — How 
close  !  how  vital  !  how  real !  how  very  precious  ! — 
"that  thou  mayest  dwell  in  the  land  which  the  Lord 
sware  unto  thy  fathers,  to  Abraham,  to  Isaac,  and 
to  Jacob,  to  give  them."  (Ver.  15-20.) 

Nothing  can  be  more  solemn  than  this  closing 
appeal  to  the  congregation ;  it  is  in  full  keeping 
with  the  tone  and  character  of  the  entire  book  of 
Deuteronom}^ — a  book  marked  throughout  by  the 
most  powerful  exhortations  that  ever  fell  on  mortal 
ears.  We  have  no  such  soul-stirring  appeals  in  any 
of  the  preceding  sections  of  the  Pentateuch.  Each 
book,  we  need  not  sa^-,  has  its  own  specific  niche  to 


CHAPTEK    XXXI.  419 

fill,  its  own  distinct  object  and  character ;  but  the 
great  burden  of  Deuteronomy,  from  beginning  to 
end,  is  exhortation ;  its  thesis,  the  Word  of  God ; 
its  object,  obedience — whole-hearted,  earnest,  loving 
obedience,  grounded  on  a  known  relationship  and 
enjoyed  privileges. 


CHAPTER  XXXI. 

THE  heart  of  Moses  still  lingers,  with  deep  ten- 
derness and  affectionate  solicitude,  over  the 
conorre<ration.  It  seems  as  thouorh  he  could  never 
wear}'  of  pouring  into  their  ears  his  earnest  exhort- 
ations. He  felt  their  need,  he  foresaw  their  danger, 
and,  like  a  true  and  faithful  shepherd,  he  sought, 
with  all  the  deep  and  tender  affection  of  His  large, 
loving  heart,  to  prepare  them  for  what  was  before 
them.  No  one  can  read  his  closing  words  without 
being  struck  with  their  peculiarly  solemn  tone. 
They  remind  us  of  Paul's  touching  farewell  to  the 
elders  of  Ephesus.  Both  these  beloved  and  honored 
servants  realized,  in  a  very  vivid  manner,  the  seri- 
ousness of  their  own  position  and  that  of  the  persons 
they  were  addressing.  They  felt  the  uncommon 
gravity  of  the  interests  at  stake,  and  the  urgent 
need  of  the  mo.st  faithful  dealing  with  the  heart  and 
conscience.  This  will  account  for  what  we  may 
term  the  awful  solemnity  of  their  appeals.  All  who 
really  enter  into  the  situation  and   destiny  of  the 


420  DEUTERONOMY. 

people  of  God  in  a  world  like  this  must  be  serious. 
The  true  sense  of  these  things,  the  apprehension  of 
them  in  the  divine  presence,  must,  of  necessity,  im- 
part a  hol}^  gravity  to  the  character,  and  a  special 
pungency  and  power  to  the  testimon}^ 

"And  Moses  went  and  spake  these  words  unto  all 
Israel.  And  he  said  unto  them,  'I  am  a  hundred 
and  twenty  years  old  this  day  ;  I  can  no  more  go  out 
and  come  in  ;  also  the  Lord  hath  said  unto  me,  Thou 
shalt  not  go  over  this  Jordan.' "  How  very  touching 
this  allusion  to  his  great  age,  and  this  fresh  and  final 
reference  to  the  solemn  governmental  dealing  of  God 
with  himself  personally !  The  direct  and  manifest 
object  of  both  was,  to  give  effect  to  his  appeal  to  the 
hearts  and  consciences  of  the  people,  to  strengthen 
the  moral  lever  by  which  this  beloved  and  honored 
servant  of  God  sought  to  move  them  in  the  direction 
of  simple  obedience.  If  he  points  to  his  gray  hairs, 
or  to  the  holy  discipline  exercised  toward  him,  it 
most  assuredly  is  not  for  the  purpose  of  bringing 
himself,  his  circumstances,  or  his  feelings  before 
them,  but  simply  to  touch  the  deepest  springs  of 
their  moral  being  by  every  possible  means. 

"The  Lord  thy  God,  He  will  go  over  before  thee, 
and  He  will  destroy  these  nations  from  before  thee, 
and  thou  shalt  possess  them ;  and  Joshua,  he  shall 
go  over  before  thee,  as  the  Lord  hath  said.  And 
the  Lord  shall  do  unto  them  as  He  did  to  Sihon  and 
to  Og,  kings  of  the  Amorites,  and  unto  the  laud  of 
them  whom  He  destroyed.  And  the  Lord  shall  give 
them  up  before  your  face,  that  ye  may  do  unto  them 


CHAPTER    XXXI.  421 

according  unto  all  the  commandments  which  I  have 
commanded  you."  Not  a  word  of  murmuring  or 
repining  as  to  liimself,  not  tlie  faintest  tinge  of 
envy  or  jealous}'  in  his  reference  to  the  one  who  was 
to  take  his  place,  not  the  most  distant  approach  to 
aught  of  the  kind ;  every  selfish  consideration  is 
swallowed  up  in  the  one  grand  object  of  encourag- 
ing the  hearts  of  the  people  to  tread,  with  firm  step, 
the  pathway  of  obedience,  which  was  then,  is  now, 
and  ever  must  be  the  path  of  victory,  the  path  of 
blessing,  the  path  of  peace. 

"Be  strong  and  of  a  good  courage,  fear  not,  nor 
be  afraid  of  them ;  for  the  Lord  thy  God,  He  it  is 
that  doth  go  with  thee  ;  He  will  not  fail  thee  nor  for- 
sake thee."  What  precious,  soul-sustaining  words 
are  these,  beloved  Christian  reader!  how  eminently 
calculated  to  lift  the  heart  above  every  discouraging 
influence !  The  blessed  consciousness  of  the  Lord's 
presence  with  us,  and  the  remembrance  of  His 
gracious  ways  with  us,  in  days  gone  by,  must  ever 
prove  the  true  secret  of  strength  in  moving  onward. 
The  same  mighty  hand  which  had  subdued  before 
them  Sihon  and  Og,  could  subdue  all  the  kings  of 
Canaan.  The  Amorites  were  quite  as  formidable  as 
the  Canaanites  ;  Jehovah  was  more  than  a  match  for 
all.  "We  have  heard  with  our  ears,  O  God,  our 
fathers  have  told  us,  what  work  Thou  didst  in  their 
days,  in  the  times  of  old.  How  Thou  didst  drive 
out  the  heathen  with  Thy  hand,  and  plantedst 
them  ;  how  Thou  didst  aflflict  the  people,  and  cast 
tbem  out." 


422  DEUTERONOMY. 

Only  think  of  God  driving  out  people  wiili  His 
own  hand !  What  an  answer  to  all  the  arguments 
and  difficulties  of  a  morbid  sentimentality !  How 
very  shallow  and  erroneous  are  the  thoughts  of  some 
in  reference  to  the  governmental  ways  of  God  !  How 
miserably  one-sided  their  notions  of  His  character 
and  actings  !  How  perfectly  absurd  the  attempt  to 
measure  God  b}^  the  standard  of  human  judgment 
and  feeling !  It  is  very  evident  that  Moses  had  not 
the  smallest  particle  of  S3'mpathy  with  such  senti- 
ments when  he  addressed  to  the  congregation  of 
Israel  the  magnificent  exhortation  quoted  above. 
He  knew  something  of  the  gravity  and  solemnity  of 
the  government  of  God,  something,  too,  of  the 
blessedness  of  having  Him  as  a  shield  in  the  day  of 
battle,  a  refuge  and  a  resource  in  every  hour  of  peril 
and  need. 

Let  us  hearken  to  his  encourao^insj  words  addressed 
to  the  man  who  was  to  succeed  him.  "And  Moses 
called  unto  Joshua,  and  said  unto  him  in  the  sight  of 
all  Israel,  ^Be  strong  and  of  a  good  courage;  for  thou 
must  go  with  this  people  unto  the  land  which  the 
Lord  hath  sworn  unto  their  fathers  to  give  them  ; 
and  thou  shalt  cause  them  to  inherit  it.  And  the 
Lord,  He  it  is  that  doth  go  before  thee  ;  He  will  be 
with  thee ;  He  will  not  fail  thee,  neither  forsake 
thee  ;  fear  not,  neither  be  dismayed.'  " 

Joshua  needed  a  special  word  for  himself,  as  one 
called  to  occupy  a  prominent  and  very  distinguished 
place  in  the  congregation.  But  the  word  to  him 
embodies  the  same  precious  truth  as  that  addressed 


CHAPTER    XXXI.  423 

to  the  whole  assembl}-.  He  is  assured  of  the  divine 
presence  and  power  with  him.  This  is  enougli  for 
each,  for  all ;  for  Joshua  as  for  the  most  obscure 
member  of  the  assembl}-.  Yes,  reader,  and  enough 
for  thee,  whoever  thou  art,  or  whatever  be  tliy  sphere 
of  action.  It  matters  not  in  the  least  what  diffi- 
culties or  dangers  ma}'  lie  before  us,  our  God  is 
amply  sufficient  for  all.  If  only  we  have  the  sense 
of  the  Lord's  presence  with  us,  and  the  authority  of 
His  Word  for  the  work  in  which  we  are  engaged,  we 
maj'  move  on  with  joyful  confidence,  spite  of  ten 
thousand  difficulties  and  hostile  inlluences. 

"And  Moses  wrote  this  law,  and  delivered  it  nnto 
the  priests  the  sons  of  Levi,  which  bear  the  ark  of 
the  covenant  of  the  Lord,  and  unto  all  the  elders  of 
Israel.  And  Moses  commanded  them,  saying,  *At 
Ihe  end  of  ever}'  seven  3'ears,  in  the  solemnity  of  the 
year  of  release,  in  the  feast  of  tabernacles,  when  all 
Israel  is  come  to  appear  before  the  Lord  thy  God  in 
the  place  which  He  shall  choose,  thou  shalt  read  this 
law  before  all  Israel,  in  their  hearing.  Gather  the 
people  together,  men  and  icomen  and  cldldren^  and 
thy  stranger  that  is  within  thy  gates,  that  the}'  may 
hear,  and  that  they  may  learn,  and  fear  the  Lord 
your  God,  and  observe  to  do  all  the  icords  of  this  law  ; 
and  that  their  children,  lohich  have  not  knoicn  any 
thing,  may  hear,  and  learn  to  fear  the  Lord  your  God, 
as  long  as  ye  live  in  the  land  whither  ye  go  over 
Jordan  to  possess  it."  (Ver.  9-35.) 

Two  thinors   in   the  fores^oinor  passasre  claim  our 

o  0010 

special  attention  ;    first,  the  fact  that  Jehovah  at- 


424  DEUTERONOMY. 

tached  the  most  solemn  importance  to  the  public 
assembly  of  His  people  for  the  purpose  of  hearing 
His  Word.  "All  Israel" — "men,  women,  and  chil- 
dren"— with  the  stranger  who  had  cast  in  his  lot 
amongst  them,  were  commanded  to  assemble  them- 
selves together  to  hear  the  reading  of  the  book  of 
the  law  of  God,  that  all  might  learn  His  holy  will 
and  their  duty.  Each  member  of  the  assembl}', 
from  the  eldest  to  the  youngest,  was  to  be  brought 
into  direct  personal  contact  with  the  revealed  will  of 
Jehovah,  that  each  one  might  know  his  solemn  re- 
sponsibility. 

And  secondly,  we  have  to  weigh  the  fact  that  the 
children  were  to  be  gathered  before  the  Lord  to 
hearken  to  His  Word.  Both  these  facts  are  full  of 
weight}^  instruction  for  all  the  members  of  the 
Church  of  God — instruction  urgently  called  for  on 
all  sides.  There  is  a  most  deplorable  amount  of 
failure  as  to  these  two  points.  We  sadly  neglect 
the  assembling  of  ourselves  together  for  the  simple 
reading  of  the  holy  Scriptures.  There  does  not 
seem  to  be  sufficient  attraction  in  the  Word  of  God 
itself  to  bring  us  together.  There  is  an  unhealthy 
craving  for  other  things ;  human  orator}-,  music, 
religious  excitement  of  some  kind  or  other  seems 
needful  to  bring  people  together, — any  thing  and 
every  thing  but  the  precious  Word  of  God. 

It  will  perhaps  be  said  that  people  have  the  Word 
of  God  in  their  houses,  that  it  is  quite  different  now 
from  what  it  was  with  Israel ;  every  one  can  read 
the  Scriptures  at  home,  and  there  is  not  the  same 


CHAPTKU    XXXI.  425 

necessity  for  the  public  reading.  Such  a  plea  will 
not  stand  the  test  of  truth  for  a  moment.  We  may 
rest  assured,  if  the  Word  of  God  were  loved  and 
prized  and  studied  in  private  and  in  the  family,  it 
would  he  loved  and  prized  and  studied  in  public. 
We  should  delight  to  gather  together  around  the 
fountain  of  holy  Scripture,  to  drink,  in  happy  fel- 
lowship, of  the  living  water,  for  our  common  re- 
freshment and  blessing. 

But  it  is  not  so.  The  Word  of  God  is  not  loved 
and  studied,  either  privately  or  publicly.  Trashy 
literature  is  devoured  in  private,  and  music,  ritual- 
istic services,  and  imposing  ceremonies  are  eagerly 
sought  after  in  public.  Thousands  will  flock  to  hear 
music,  and  i)ay  for  admission,  but  how  few  care  for 
a  meeting  to  read  the  holy  Scriptures !  These  are 
facts,  and  facts  are  powerful  arguments.  We  cannot 
get  over  them.  There  is  a  growing  thirst  for  relig- 
ious excitement,  and  a  growing  distaste  for  the  calm 
study  of  holy  Scripture  and  the  spiritual  exercises 
of  the  Christian  assembl}'.  It  is  perfectly  useless 
to  deny  it.  We  cannot  shut  our  eyes  to  it.  The 
evidence  of  it  meets  us  on  every  hand. 

Thank  God,  there  are  a  few,  here  and  there,  who 
really  love  the  Word  of  God,  and  dehght  to  meet,  in 
hoi}'  fellowship,  for  the  study  of  its  precious  truths. 
May  the  Lord  increase  the  number  of  such,  and  bless 
them  abundantly.  May  our  lot  be  cast  with  them, 
"till  traveling  days  are  done."  They  are  but  an 
obscure  and  feeble  remnant  cverv  where ;  but  they 
love  Christ  and  cleave  to  His  Word,  and  their  richest 


426  DEUTERONOMY 

enjoyment  is,  to  get  together  and  think  and  speak 
and  sing  of  Him.  May  God  bless  them  and  keep 
them.  Ma}^  He  deepen  His  precious  work  in  their 
souls,  and  bind  them  more  closely  to  Himself  and 
one  another,  and  thus  prepare  them,  in  the  state  of 
their  affections,  for  the  appearing  of  ''the  Bright 
and  Morning  Star." 

"VYe  must  now  turn  for  a  few  moments  to  the 
closing  verses  of  our  chapter,  in  which  Jehovah 
speaks  to  His  beloved  and  honored  servant,  in  tones 
of  deep  and  touching  solemnit}-,  as  to  his  own  death, 
and  as  to  Israel's  dark  and  gloomy  future. 

"And  the  Lord  said  unto  Moses,  'Behold,  thy  days 
approach  that  thou  must  die :  call  Joshua,  and  pre- 
sent yourselves  in  the  tabernacle  of  the  congrega- 
tion, that  I  ma}^  give  him  a  charge.'  And  Moses 
and  Joshua  went  and  presented  themselves  in  the 
tabernacle  of  the  congregation.  And  the  Lord  ap- 
peared in  the  tabernacle  in  a  pillar  of  a  cloud  ;  and 
the  pillar  of  the  cloud  stood  over  the  door  of  the 
tabernacle.  And  the  Lord  said  unto  Moses, '  Behold, 
thou  shalt  sleep  with  thy  fathers  ;  and  this  people 
will  rise  up  and  go  a  whoring  after  the  gods  of  the 
strangers  of  the  land,  whither  they  go  to  be  among 
them,  and  will  forsake  Me,  and  break  My  covenant 
which  I  have  made  with  them.  Then  M3'  anger  shall 
be  kindled  against  them  in  that  day,  and  I  will  for- 
sake them,  and  I  will  hide  My  face  from  them,  and 
they  shall  be  devoured,  and  many  evils  and  troubles 
shall  befall  them  ;  so  that  they  will  say  in  that 
da}',  Are  not  these  evils  come  vpon  us  becmise  our 


CIIAPTKU    XXXI.  427 

God  is  not  among  us?  And  I  will  surely  hide  M3' 
face  in  that  day,  for  all  the  evils  which  they  shall 
liave  wrought,  in  that  they  are  turned  unto  other 
gods.'  " 

"Their  sorrows  shall  be  multiplied  that  hasten 
after  another  god."  So  says  the  Spirit  of  Christ  in 
Psalm  xvi.  Israel  has  proved,  is  proving,  and  shall 
yet  more  fully  prove  the  solemn  truth  of  these 
words.  Their  history  in  the  past,  their  present  dis- 
persion and  desolation,  and,  beyond  all,  that  "great 
tribulation"  through  which  they  have  yet  to  pass,  at 
"the  time  of  the  end," — all  go  to  confirm  and  illus- 
trate the  truth  that  the  sure  and  certain  way  to 
multipl}'  our  sorrows  is,  to  turn  away  from  the  Lord 
and  look  to  an}-  creature-resource.  This  is  one  of 
the  man}'  and  varied  practical  lessons  which  we  have 
to  gather  from  the  marvelous  history  of  the  seed  of 
Abraham.  Ma}-  w^e  learn  it  effectually.  May  w^e 
learn  to  cleave  to  the  Lord  with  purpose  of  heart, 
and  turn  awa}',  with  hoh'^  decision,  from  every  other 
object.  This,  we  feel  persuaded,  is  the  only  path  of 
true  happiness  and  peace.  Ma}-  w^e  ever  be  found 
in  it. 

"Now  therefore  write  ye  this  song  for  5'ou,  and 
teach  it  the  children  of  Israel ;  put  it  in  their  mouths, 
that  this  song  may  he  a  witness  for  Me  against  the 
children  of  Israel.  For  when  I  shall  have  brought 
them  into  the  land  which  I  sware  unto  their  fathers, 
that  floweth  with  milk  and  hone}' ;  and  they  shall 
have  eaten  and  filled  themselves  and  waxen  fat ;  then 
will  they  turn  unto  other  gods,  and  serve  them,  and 
28 


428  DEUTERONOMY. 

provoke  Me,  and  break  My  covenant.  And  it  shall 
come  to  pass,  when  man}^  evils  and  troubles  are  be- 
fallen them,  that  this  song  shall  testify  against  them 
as  a  witness  ;  for  it  shall  not  be  forgotten  out  of  the 
mouths  of  their  seed ;  for  I  know  their  imaorina- 
tions  which  they  go  about,  even  now,  before  I  have 
brought  them  into  the  land  which  I  sware." 

How  deeply  affecting,  how  peculiarl}'  solemn,  is  all 
this !  Instead  of  Israel  being  a  witness  for  Jehovah 
before  all  nations,  the  song  of  Moses  was  to  be  a 
witness  for  Jehovah  against  the  children  of  Israel. 
They  were  called  to  be  His  witnesses ;  they  were 
responsible  to  declare  His  name  and  to  show  forth 
His  praise  in  that  land  into  which,  in  His  faithfulness 
and  sovereign  mercy.  He  conducted  them  ;  but  alas ! 
they  utterly  and  shamefull}-  failed,  and  hence,  in  view 
of  this  sad  and  most  humiliatins^  failure,  a  sonoj  was 
to  be  written  which,  in  the  first  place,  as  Ave  shall 
see,  sets  forth,  in  most  magnificent  strains,  the  glory 
of  God ;  and  secondh-,  records,  in  accents  of  in- 
flexible faithfulness,  Israel's  deplorable  failure,  in 
every  stage  of  their  history. 

"Moses  therefore  wrote  this  song  the  same  day, 
and  taught  it  the  children  of  Israel.  And  he  gave 
Joshua  the  son  of  Nun  a  charge,  and  said,  'JBe  strong^ 
and  of  a  good  courage;  for  thou  shalt  bring  the 
children  of  Israel  into  the  land  which  I  sware  unto 
them  ;  and  I ivill  he  ivith  thee.'"  Joshua  was  not  to 
be  discouraged  or  faint-hearted  because  of  the  pre- 
dicted unfaithfulness  of  the  people.  He  was,  like 
his  great  progenitor,  to  be   strong  in  faith  giving 


CHAPTER    XXXI.  429 

glory  to  God.  He  was  to  move  forward  with  joyful 
confidence,  leaning  on  the  arm  and  confiding  in  the 
word  of  Jehovah,  the  covenant-God  of  Israel,  in  no- 
thing terrified  by  his  adversaries,  but  resting  in  the 
precious,  soul-sustaining  assurance  that,  however  the 
seed  of  Abraham  might  fail  to  obey,  and,  as  a  con- 
sequence, bring  down  judgment  on  themselves,  yet 
the  God  of  Abraham  would  infallibly  maintain  and 
make  good  His  promise,  and  glorify  His  name  in 
the  final  restoration  and  everlasting  blessing  of  His 
chosen  people. 

All  this  comes  out  with  uncommon  vividness  and 
power  in  the  song  of  Moses,  and  Joshua  was  called 
to  serve  in  the  faith  of  it.  He  was  to  fix  his  eye,  not 
upon  Israel's  ways,  but  upon  the  eternal  stability  of 
the  divine  covenant  with  Abraham.  He  was  to  con- 
duct Israel  across  the  Jordan  and  plant  them  in  that 
fair  inheritance  designed  for  them  in  the  purpose  of 
God.  Had  Joshua  occupied  his  mind  with  Israel,  he 
must  have  flung  down  his  sword  and  given  up  in 
despair ;  but  no,  he  had  to  encourage  himself  in  the 
Lord  his  God,  and  serve  in  the  energv  of  a  faith 
that  endures'as  seeing  Him  who  is  invisible. 

Precious,  soul-sustaining,  God-honoring  faith! 
May  the  reader,  whatever  be  his  line  of  life  or  sphere 
of  action,  know,  in  the  profoundest  depths  of  his 
soul,  the  moral  power  of  this  divine  principle.  May 
every  beloved  child  of  God  and  every  servant  of 
Christ  know  it.  It  is  the  only  thing  which  will  en- 
able us  to  grapple  with  the  diflficulties,  hindrances, 
and  hostile  influences  which   surround   us   in   the 


430  DEUTERONOMY. 

scene  through  which  we  are  passing,  and  to  finish 
our  course  with  joy. 

"And  it  came  to  pass  when  Moses  had  made  an 
end  of  writing  the  words  of  this  law  in  a  book,  until 
they  were  finished,  that  Moses  commanded  the  Le- 
vites,  which  bare  the  ark  of  the  covenant  of  the 
Lord,  saying,  'Take  this  book  of  the  law,  and  put 
it  in  the  side  of  the  ark  of  the  covenant  of  the  Lord 
your  God,  that  it  may  he  there  for  a  witness  against 
thee.  For  I  know  thy  rebellion,  and  thy  stiff  neck ; 
behold,  while  I  am  3'et  alive  with  3'ou  this  da}',  ye 
have  been  rebellious  against  the  Lord  ;  and  how 
much  more  after  my  death?  Gather  unto  me  all  the 
elders  of  your  tribes,  and  your  officers,  that  I  maj^ 
speak  these  words  in  their  ears,  and  call  heaven  and 
earth  to  record  against  them.  For  I  know  that  after 
my  death  ye  will  utterly  corrupt  j^ourselves,  and 
turn  aside  from  the  way  which  I  have  commanded 
3'Ou  ;  and  evil  will  befall  3'ou  in  the  latter  da3's  ;  be- 
cause 3'e  will  do  evil  in  the  sight  of  the  Lord,  to 
provoke  Him  to  anger  through  the  work  of  your 
hands.'" 

How  forcibly  we  are  here  reminded  of  Paul's 
farewell  address  to  the  elders  of  Ephesus! — "For  I 
know  this,  that  after  my  departing  shall  grievous 
wolves  enter  in  among  3'ou,  not  sparing  the  flock. 
Also  from  among  3'our  own  selves  shall  men  arise, 
speaking  perverse  things,  to  draw  awa3^  disciples 
after  them.  Therefore  icatch,  and  remember^  that  b3^ 
the  space  of  three  3'ears  I  ceased  not  to  warn  every 
one  night  and  day  with  tears.     And  now,  brethren, 


CHAPTEll    XXXII.  431 

I  commend  3011  to  God,  and  to  the  word  of  His 
grace,  which  is  able  to  build  3^011  up,  and  to  give 
you  an  inheritance  among  all  them  which  are  sanc- 
tified." (Acts  XX.  29-32.) 

Man  is  the  same  always  and  every  where.  His 
histor3'  is  a  blotted  one  from  beginning  to  end.  But 
oh,  it  is  such  a  relief  and  solace  to  the  heart  to  know 
and  remember  that  God  is  ever  the  same,  and  His 
Word  abides  and  is  "settled  forever  in  heaven."  It 
was  hid  in  the  side  of  the  ark  of  the  covenant  and 
there  preserved  intact,  spite  of  all  the  grievous  sin 
and  foll3^  of  the  people.  This  gives  sweet  rest  to  the 
heart  at  all  times,  in  the  face  of  human  failure,  and 
the  wreck  and  ruin  of  ever3'  thing  committed  to 
man's  hand.  "The  Word  of  our  God  shall  stand 
forever;"  and  while  it  bears  a  true  and  solemn 
testimon3'  against  man  and  his  ways,  it  also  con- 
veys home  to  the  heart  the  most  precious  and  tran- 
quilizing  assurance  that  God  is  above  all  man's 
sin  and  folh',  that  His  resources  are  absolutely  in- 
exhaustible, and  that  ere  long  His  glory  shall  shine 
out  and  fill  the  whole  scene.  The  Lord  be  praised 
for  the  deep  consolation  of  all  this ! 


CHAPTER  XXXII. 


ND  Moses  spake  in  the  ears  of  all  the  congre- 
gation of  Israel  the  words  of  this  song,  until 
they  were  ended."  It  is  not  too  much  to  sa3"  that 
one  of  the  ver3'  grandest  and  most  comprehensive 


"A 


432  DEUTERONOMY. 

sections  in  the  divine  volume  now  lies  open  before 
us  and  claims  our  pra3^erful  attention.  It  takes  in 
the  whole  range  of  God's  dealings  with  Israel  from 
first  to  last,  and  presents  a  most  solemn  record  of 
their  grievous  sin  and  of  divine  wrath  and  judgment. 
But,  blessed  be  God,  it  begins  and  ends  with  Him  ; 
and  this  is  full  of  deepest  and  richest  blessing  for 
the  soul.  If  it  were  not  so,  if  we  had  only  the 
melancholy  story  of  man's  ways,  we  should  be  com- 
pletel}^  overwhelmed  ;  but  in  this  magnificent  song, 
as  indeed  in  the  entire  volume,  we  begin  with  God 
and  we  end  with  God.  This  tranquilizes  the  spirit 
most  blessedly,  and  enables  us,  in  calm  and  holy 
confidence,  to  pursue  the  history  of  man,  to  see 
every  thing  going  to  pieces  in  his  hands,  and  to  mark 
the  actings  of  the  enemy  in  opposition  to  the  counsels 
and  purposes  of  God.  We  can  afi*ord  to  see  the  com- 
plete failure  and  ruin  of  the  creature,  in  every  shape 
and  form,  because  we  know  and  are  assured  that  God 
will  be  God  in  spite  of  everv  thing.  He  will  have 
the  upper  hand  in  the  end,  and  then  all  will  be — 
must  be  right.  God  shall  be  all  in  all,  and  there 
shall  be  neither  enem}'  nor  evil  occurrent  throughout 
that  vast  universe  of  bliss  of  which  our  adorable 
Lord  Christ  shall  be  the  central  sun  forever. 

But  we  must  turn  to  the  song. 

"Give  ear,  O  ye  heavens,  and  I  will  speak;  and 
hear,  O  earth,  the  words  of  my  mouth."  Heaven  and 
earth  are  summoned  to  hearken  to  this  magnificent 
outpouring.  Its  range  is  commensurate  witlv  its  vast 
moral  importance.     "M}^  doctrine  shall  drop  as  the 


CHAPTER    XXXII.  433 

rain,  my  speech  shall  distill  as  the  dew,  as  the  small 
rain  upon  the  tender  herb,  and  as  the  showers  upon 
the  grass ;  because  I  will  publish  the  name  of  the 
Lord  ;  ascribe  ye  greatuess  unto  our  God." 

Here  lies  the  solid,  the  imperishable  foundation  of 
every  thing.  Come  what  may,  the  name  of  our  God 
shall  stand  forever.  No  power  of  earth  or  hell  can 
possibly  countervail  the  divine  purpose,  or  hinder 
the  outshining  of  the  divine  glory.  What  sweet  rest 
this  gives  the  heart  in  the  midst  of  this  dark, 
sorrowful,  sin-stricken  world,  and  in  the  face  of  the 
apparently  successful  schemes  of  the  enemy  !  Our 
refuge,  our  resource,  our  sweet  relief  and  solace,  are 
found  in  the  name  of  the  Lord  our  God,  the  God 
and  Father  of  our  Lord  Jesus  Christ.  Truly  the 
publication  of  that  blessed  name  must  ever  be  as 
the  refreshing  dew  and  tender  rain  falling  upon 
the  heart.  This  is,  of  a  truth,  the  divine  and 
heavenly  doctrine  on  which  the  soul  can  feed,  and 
by  which  it  is  sustained,  at  all  times,  and  under  all 
circumstances. 

"He  is  the  Rock" — not  merely  a  rock.  There  is, 
there  can  be,  no  other  Rock  but  Himself.  Eternal 
and  universal  homage  to  His  glorious  name! — "His 
work  is  perfect;" — not  a  single  flaw  in  aught  that 
comes  from  His  blessed  hand  ;  all  bears  the  stamp  of 
absolute  perfection.  This  will  be  made  manifest  to 
all  created  intelligences  by  and  by.  It  is  manifest 
to  faith  now,  and  is  a  spring  of  divine  consolation  to 
all  true  believers.  Tiie  very  thought  of  it  distills  as 
the  dew  upon  the  thirsty  soul.     "For  all  His  ways 


434  '    DEUTERONOMY. 

are  judgment ;  a  God  of  truth,  and  without  iniquity  ; 
just  and  right  is  He."  Infidels  may  cavil  and  sneer  ; 
they  may,  in  their  fancied  wisdom,  try  to  pick  holes 
in  the  divine  actings  ;  but  their  folly  shall  be  mani- 
fest to  all.  "Let  God  be  true,  but  every  man  a  liar ; 
as  it  is  written,  'That  Thou  mightest  be  justified  in 
Thy  sayings,  and  mightest  overcome  when  Thou  art 
judged.'"  God  must  have  the  upper  hand  in  the 
end.  Let  men  beware  how  they  presume  to  call  in 
question  the  sayings  and  doings  of  the  only  true, 
the  only  wise,  and  the  almighty  God. 

There  is  something  uncommonly  fine  in  the  open- 
ing notes  of  this  song.  It  gives  the  SNVcetest  rest  to 
the  heart  to  know  that  however  man,  and  even  the 
people  of  God,  may  fail  and  come  to  ruin,  3et  we 
have  to  do  with  One  who  abideth  faithful  and  cannot 
deny  Himself,  whose  ways  are  absolutely  perfect, 
and  who,  when  the  enemy  has  done  his  very  utmost, 
and  brought  all  his  malignant  designs  to  a  head, 
shall  glorify  Himself,  and  bring  in  universal  and 
everlasting  blessedness. 

True,  He  has  to  execute  judgment  upon  man's 
ways.  He  is  constrained  to  take  down  the  rod  of 
discipline  and  use  it,  at  times,  with  terrible  seveiity 
upon  His  own  people.  He  is  perfectly  intolerant  of 
evil  in  those  who  bear  His  holy  name.  All  this 
comes  out,  with  special  solemnity  in  the  song  before 
us.  Israel's  ways  are  exposed  and  dealt  with  un- 
sparingly ;  nothing  is  allowed  to  pass ;  all  is  set 
forth  with  hol}^  precision  and  faithfulness.  Thus  we 
read,  "They  have  corrupted  tliemselves  ;  their  spot 


CHAPTER    XXXII.  435 

is  not  the  spot  of  His  cliildren  ;  the}^  are  a,  perverse 
and  crooked  generation.  Do  ye  tbns  requite  the 
Lord,  O  foolish  people  and  unwise?  is  not  He  thy 
Father  that  hath  bought  thee  ?  hath  He  not  made 
thee,  and  established  thee?" 

Here  we  have  the  first  note  of  reproof  in  this 
song,  but  no  sooner  has  it  fallen  on  the  ear  than  it 
is  followed  by  a  most  precious  outpouring  of  testi- 
mon}'  to  the  goodness,  loving-kindness,  faithfulness, 
and  tender  mercy  of  Jehovah,  the  Elohim  of  Israel, 
and  the  Most  High,  or  Elion  of  all  the  earth.  "Re- 
member the  days  of  old,  consider  the  3'ears  of  many 
generations  ;  ask  thy  father,  and  he  will  show  thee  ; 
th}^  elders,  and  they  will  tell  thee ;  when  the  Most 
High  [God's  millennial  title]  divided  to  the  nations 
their  inheritance,  when  He  separated  the  sons  of 
Adam,  He  set  the  bounds  of  the  people  according  to 
the  number  of  the  children  of  Israel. 

What  a  glorious  fact  is  here  unfolded  to  our  view ! 
a  fact  but  little  understood  or  taken  account  of  by 
the  nations  of  the  earth.  How  little  do  men  con- 
sider that,  in  the  original  settlement  of  the  great 
national  boundaries,  the  Most  High  had  direct  ref- 
erence to  "the  children  of  Israel"  !  Yet  thus  it  was, 
and  the  reader  should  seek  to  grasp  this  grand  and 
intensely  interesting  fact.  When  we  look  at  geog- 
raphy and  histor}'  from  a  divine  stand-point,  we  find 
that  Canaan  and  the  seed  of  Jacob  are  God's  centre. 
Yes;  Canaan,  a  little  strip  of  land  lying  along  the 
eastern  coast  of  the  Mediterranean,  with  an  area  of 
eleven  thousand  square  miles,  (about  a  third  of  the 


436  DEUTERONOMY. 

extent  of  Ireland,)  is  the  centre  of  God's  geography, 
and  the  twelve  tribes  of  Israel  are  the  central  object 
of  God's  histor3^  How  little  have  geographers  and 
historians  thought  of  this  !  They  have  described 
countries,  and  written  the  history  of  nations,  which, 
in  geographical  extent  and  political  importance,  far 
outstrip  Palestine  and  its  people,  according  to  hu- 
man thinking,  but  wliich,  in  God's  account,  are  as 
nothing  compared  with  that  little  strip  of  land  which 
He  deigns  to  call  His  own,  and  which  it  is  His  fixed 
purpose  to  inherit  through  the  seed  of  Abraham  His 
friend.* 

*Howtrue  it  is  that  God's  thoughts  are  not  man's  Uioughts,  or 
His  waj's  as  man's  ways!  Man  attaches  importance  to  extensive 
territories,  material  strength,  pecuniary  resources,  well-disciplined 
armies,  powerful  fleets;  God,  on  the  contrary,  takes  no  account  of 
such  things;  they  are  to  Him  as  the  small  dust  of  the  balance. 
"Have  ye  not  known?  have  ye  not  heard?  hath  it  not  been  told  you 
from  the  beginning?  have  ye  not  understood  from  the  foundations 
of  the  earth?  It  is  He  that  sitteth  upon  the  circle  of  the  earth,  and 
the  inhabitants  thereof  are  as  grasshoppers;  that  stretchelh  out 
the  heavens  as  a  curtain,  and  spreadeth  them  out  as  a  tent  to  dwell 
in;  thatbringeth  the  princes  to  nothing;  He  maketh  the  judges  of 
the  earth  as  vanity."  Hence  we  may  see  the  moral  reason  why,  in 
selecting  a  country  to  be  the  centre  of  His  earthly  plans  and  coun- 
sels, Jehovah  did  not  select  one  of  vast  extent,  but  a  very  small 
and  insignificant  strip  of  land,  of  little  account  in  the  thoughts  of 
men.  But  oh,  what  importance  attaches  to  that  little  spot!  what 
principles  have  been  unfolded  there!  what  events  have  taken 
place  there!  what  deeds  have  been  done  there!  what  ])lans  and 
purposes  are  yet  to  be  wrought  out  there !  There  is  not  a  spot  on 
the  face  of  the  earth  so  interesting  to  the  heart  of  God  as  the  land 
of  Canaan  and  the  city  of  Jerusalem.  Scripture  teems  with  evi- 
dence as  to  this:  we  could  fill  a  small  volume  with  proofs.  The 
time  is  rapidly  approaching  when  living  facts  will  do  what  the 
fullest  and  clearest  testimony  of  Scripture  fails  to  do,  namely, 
convince  men  that  the  land  of  Israel  was,  is,  and  ever  shall  be 
God's  earthly  centre.  All  other  nations  owe  their  importance, 
their  interest,  their  place  in  the  pages  of  inspiration,  simply  to  the 


CHAPTKIl    XXXII.  437 

We  cannot  attempt  to  dwell  upon  this  most  im- 
portant and  suggestive  fact,  but  we  would  ask  the 
reader  to  give  it  his  serious  consideration.  He  will 
find  it  fully  developed  and  strikingly  illustrated  in 
the  prophetic  scriptures  of  the  Old  and  New  Testa- 
ments. "The  Lord's  portion  is  His  people;  Jacob 
is  the  lot  of  His  inheritance.  He  found  him  in  a 
desert  land,  and  in  the  waste  howling  wilderness  ;  He 
led  him  about.  He  instructed  him,  He  kept  him  as 
the  apple  of  His  eye'' — the  most  sensitive,  delicate 
part  of  the  human  body. — "As  an  eagle  stirreth  up 
her  nest,  fluttereth  over  her  3'oung,  spreadeth  abroad 
her  wings,  taketh  them,  beareth  them  upon  her 
wings;" — to  teach  them  to  fly  and  to  keep  them 
from  falling — "so  the  Lord  alone  did  lead  him,  and 
there  was  no  strange  god  with  him.  He  made  him 
ride  on  the  high  places  of  the  earth,  that  he  might 
eat  the  increase  of  the  fields  ;  and  He  made  him  to 
suck  honey  out  of  the  rock,  and  oil  out  of  the  flinty 
rock  ;  butter  of  kine,  and  milk  of  sheep,  with  fat  of 
lambs,  and  rams  of  the  breed  of  Bashan,  and  goats, 
with  the  fat. of  kidneys  of  wheat;  and  thou  didst 
drink  the  pure  blood  of  the  grape." 

Need  we  sny  that  the  primary  application  of  all 
this  is  to  Israel?  No  doubt  the  Church  ma}^  learn 
from  it  and  profit  by  it,  but  to  appl}^  it  to  the  Church 
would  involve  a  double  mistake,  a  mistake  of  the 
most  serious  nature;  it  would  involve  nothing  less 

fact  of  Iheir  being,  in  some  way  or  other,  connected  with  the  land 
and  i)eoplc  of  Israel.  How  little  do  historians  know  or  think  of 
tliis  !  But  surely  every  one  who  loves  God  ought  to  know  it 
and  ponder  it. 


438  DEUTERONOMY. 

than  the  reducing  of  the  Church  from  a  heavenl}^ 
to  an  earthly  level,  and  the  most  unwarrantable 
interference  with  Israel's  divinely  appointed  place 
and  portion.  What,  we  may  lawfully  inquire,  has 
the  Church  of  God,  the  body  of  Christ,  to  do  with 
the  settlement  of  the  nations  of  the  earth?  Nothing 
whatever.  The  Church,  according  to  the  mind  of  God^ 
is  a  stranger  on  the  earth.  Her  portion,  her  hope, 
her  home,  her  inheritance,  her  all,  is  heavenly.  It 
would  make  no  difference  in  the  current  of  this 
world's  history  if  the  Church  had  never  been  heard 
of.  Her  calling,  her  walk,  her  destiny,  her  whole 
character  and  course,  her  principles  and  morals,  are 
or  ought  to  be  heavenly.  The  Church  has  nothing 
to  do  with  the  politics  of  this  world.  Her  citizenship 
is  in  heaven,  from  whence  she  looks  for  the  Saviour. 
She  proves  false  to  her  Lord,  false  to  her  calling, 
false  to  her  principles,  in  so  far  as  she  meddles  with 
the  affairs  of  nations.  It  is  her  high  and  holy 
privilege  to  be  linked  and  morally  identified  with  a 
rejected,  crucified,  risen,  and  glorified  Christ.  She 
has  no  more  to  do  with  the  present  system  of  things, 
or  with  the  current  of  this  world's  history,  than  her 
glorified  Head  in  the  heavens.  "They,"  says  our 
Lord  Christ,  speaking  of  His  people,  "are  not  of 
the  world,  even  as  I  am  not  of  the  world." 

This  is  conclusive.  It  fixes  our  position  and  our 
path  in  the  most  precise  and  definite  way  possible. 
"As  He  is,  so  are  we  in  this  world."  This  involves 
a  double  truth,  namel}^,  our  perfect  acceptance  with 
God  and  our  complete  separation  from  the  world. 


OIIAPTKR    XXXII.  439 

We  are  in  the  world,  but  not  of  it.  We  have  to  pass 
through  it  as  pilgrims  and  strangers,  looking  out  for 
the  coming  of  our  Lord,  the  appearing  of  the  Bright 
and  Morning  Star.  It  is  no  part  of  our  business  to 
interfere  with  municipal  or  political  matters.  We 
are  called  and  exhorted  to  obey  the  powers  that  be, 
to  pray  for  all  in  authority,  to  pay  tribute,  and  owe 
no  man  any  thing;  "to  be  blameless  and  harmless, 
the  sons  of  God  without  rebuke  in  the  midst  of  a 
crooked  and  perverse  nation,"  among  whom  we  are 
to  "shine  as  lights  in  the  world,  holding  forth  the 
word  of  life." 

From  all  this  we  may  gather  something  of  the 
immense  practical  importance  of  "rightly  dividing 
the  word  of  truth."  We  have  but  little  idea  of  the 
injury  done,  both  to  the  truth  of  God  and  to  the 
souls  of  His  people,  by  confounding  Israel  with  the 
Church — the  earthly  and  the  heavenl}'.  It  hinders  all 
progress  in  the  knowledge  of  Scripture,  and  mars  the 
integrity  of  Christian  walk  and  testimony.  Tiiis  may 
seem  a  strong  statement,  but  we  have  seen  the  truth 
of  it  painfully  illustrated  times  without  number  ;  and 
we  feci  that  we  cannot  too  urgently  call  the  attention 
of  the  reader  to  the  subject.  We  have  more  than 
once  referred  to  it  in  the  progress  of  our  studies  on 
the  Pentateuch,  and  therefore  we  shall  not  further 
pursue  it  here,  but  proceed  with  our  chapter. 

At  verse  15,  we  reach  a  very  different  note  in  the 
song  of  Moses.  Up  to  this  point,  we  have  had  before 
us  God  and  His  actings,  His  purposes.  His  counsels, 
His  thoughts,  His  loving  interest  in  His  people  Is- 


440  DEUTERONOMY. 

rael,  His  tender,  gracious  dealings  with  them.  All 
this  is  full  of  deepest,  richest  blessing.  There  is, 
there  can  be,  no  drawback  here.  When  we  have  God 
and  His  ways  before  us,  there  is  no  hindrance  to 
the  heart's  enjoj-ment.  All  is  perfection — absolute, 
divine  perfection,  and  as  we  dwell  upon  it,  we  are 
filled  with  wonder,  love,  and  praise. 

But  there  is  the  human  side,  and  here,  alas !  all  is 
failure  and  disappointment.  Thus  at  the  fifteenth 
verse  of  our  chapter  we  read,  "But  Jeshurun  waxed 
fat  and  kicked" — what  a  very  full  and  suggestive 
statement!  How  vividly  it  presents,  in  its  brief 
compass,  the  moral  history  of  Israel! — "thou  art 
waxen  fat,  thou  art  grown  thick,  thou  art  covered 
with  fatness  ;  then  he  forsook  God  which  made  him, 
and  lightly  esteemed  the  Rock  of  his  salvation. 
They  provoked  Him  to  jealousy  with  strange  gods, 
with  abominations  provoked  they  Him  to  anger. 
They  sacrificed  unto  devils,  not  to  God ;  to  gods 
whom  they  knew  not,  to  new  gods  that  came  newly 
up,  whom  3^our  fathers  feared  not.  Of  the  Rock 
that  begat  thee  thou  art  unmindful,  and  hast  for- 
gotten God  that  formed  thee." 

There  is  a  solemn  voice  in  all  this  for  the  writer 
and  the  reader.  We  are  each  of  us  in  danger  of 
treading  the  moral  path  indicated  by  the  words  just 
quoted.  Surrounded  on  all  hands  by  the  rich  and 
varied  mercies  of  God,  we  are  apt  to  make  use  of 
them  to  nourish  a  spirit  of  self-complacenc}-.  We 
make  use  of  the  gifts  to  shut  out  the  Giver.  In  a 
word,  we,  too,  like  Israel,  wax  fat   and   kick — we 


CHAPTER    XXXII.  441 

forget  God.  We  lose  the  sweet  and  precious  sense 
of  His  presence  and  of  His  perfect  sufficiency,  and 
turn  to  other  objects,  as  Israel  did  to  false  gods. 
How  often  do  we  forget  the  Rock  that  begat  us,  the 
God  that  formed  us,  the  Lord  that  redeemed  us! 
And  all  this  is  so  much  the  more  inexcusable  in  us, 
inasmuch  as  our  privileges  are  so  much  higher  than 
theirs.  We  are  brought  into  a  relationship  and  a 
position  of  which  Israel  knew  absolutely  nothing; 
our  privileges  and  blessings  are  of  the  very  highest 
order ;  it  is  our  privilege  to  have  fellowship  with  the 
Father  and  with  His  Son  Jesus  Christ;  we  are  the 
objects  of  that  perfect  love  which  stopped  not  short 
of  introducing  us  into  a  position  in  which  it  can  be 
said  of  us,  "As  He  [Christ]  is,  so  are  we  in  this 
world."  Nothing  could  exceed  the  blessedness  of 
this ;  even  divine  love  itself  could  go  no  further 
than  this.  It  is  not  merely  that  the  love  of  God 
has  been  manifested  to  us  in  the  gift  and  the  death 
of  His  only  begotten  and  well-beloved  Son,  and  in 
giving  us  His  Spirit,  but  it  has  been  made  perfect 
with  us  by  placing  us  in  the  ver}^  same  position  as 
that  blessed  One  on  the  throne  of  God. 

All  this  is  perfectly  marvelous.  It  passeth  knowl- 
edge. And  yet  how  prone  we  are  to  forget  the 
blessed  One  who  has  so  loved  us  and  wrought  for 
us  and  blessed  us !  How  often  we  slip  away  from 
Him  in  the  spirit  of  our  minds  and  the  affections  of 
our  hearts  !  It  is  not  merely  a  question  of  what  the 
professing  church,  as  a  whole,  has  done,  but  the  very 
much  deeper,  closer,  more  pointed  question  of  what 


442  DEUTERONOMY. 

our  own  wretched  hearts  are  constantly  prone  to  do. 
We  are  apt  to  forget  God,  and  to  turn  to  other 
objects,  to  our  serious  loss  and  His  dishonor. 

Would  we  know  how  the  heart  of  God  feels  as  to 
all  this?  would  we  form  any  thing  like  a  correct 
idea  of  how  He  resents  it?  Let  us  hearken  to  the 
burning  words  addressed  to  His  erring  people  Israel, 
the  overwhelming  strains  of  the  song  of  Moses. 
May  we  have  grace  to  hear  them  aright,  and  deeply 
profit  by  them. 

"And  when  the  Lord  saw  it,  He  abhorred  them, 
because  of  the  2jrovoldng  of  His  sons  and  of  His 
daughters.  And  He  said,  'I  will  hide  My  face  from 
them,  I  will  see  what  their  end  shall  be;'"— alas! 
alas  !  a  truly  deplorable  end — "  '  for  they  are  a  very 
froward  generation,  children  in  whom  is  no  faith. 
They  have  moved  Me  to  jealousy  with  that  which 
is  not  God  ;  they  have  provoked  Me  to  anger  with 
their  vanities ;  and  I  will  move  them  to  jealousy 
with  those  which  are  not  a  i)eople ;  I  will  provoke 
them  to  anger  with  a  foolish  nation.  For  a  fire  is 
kindled  in  Mine  anger,  and  shall  burn  unto  the 
lowest  hell,  and  shall  consume  the  earth  with  her 
increase,  and  shall  set  on  fire  the  foundations  of  the 
mountains.  I  will  heap  mischiefs  upon  them ;  I 
will  spend  Mine  arrows  upon  them.  They  shall  be 
burnt  with  hunger,  and  devoured  with  burning  heat 
and  with  bitter  destruction  ;  I  will  also  send  the  teeth 
of  beasts  upon  them,  with  the  poison  of  serpents 
of  the  dust.  The  sword  without  and  terror  within 
shall  destroy  both  the  young  man  and  the  virgin, 


CHAPTER    XXXII.  443 

the   suckling  also  with  the   man  of  gray  hairs.'" 
(Ver.  19-26.) 

Here  we  have  a  most  solemn  record  of  God's 
governmental  dealings  with  His  people  —  a  record 
eminently  calculated  to  set  forth  the  awful  truth  of 
Hebrews  x.  31 — "'It  is  a  fearful  thing  to  fall  into 
the  hands  of  the  living  God."  The  history  of  Israel 
in  the  past,  their  condition  at  present,  and  what 
they  are  yet  to  pass  through  in  the  future — all  goes 
to  prove,  in  the  most  impressive  manner,  that  "our 
God  is  a  consuming  fire."  No  nation  on  the  face 
of  the  earth  has  ever  been  called  to  pass  through 
such  severe  discipline  as  the  nation  of  Israel.  As 
the  Lord  reminds  them  in  those  deepl}''  solemn 
words,  "You  only  have  I  known  of  all  the  families 
of  the  earth,  therefore  will  I  punish  you  for  your 
iniquities."  No  other  nation  was  ever  called  to 
occup3'  the  highly  privileged  place  of  actual  relation- 
ship with  Jehovah.  This  dignity  was  reserved  for 
one  nation  ;  but  the  very  dignity  was  the  basis  of  a 
most  solemn  responsibilit}-.  If  they  were  called  to 
be  His  people,  they  were  responsible  to  conduct 
themselves  in  a  way  worthy  of  such  a  wondrous 
position,  or  else  have  to  undergo  the  heaviest  chas- 
tenings  ever  endured  by  an}^  nation  under  the  sun. 
Men  ma}^  reason  about  all  this  ;  they  may  raise  all 
manner  of  questions  as  to  the  moral  consistency  of 
a  benevolent  Beinor  acting  accordinor  to  the  terms 
set  forth  in  verses  22-25  of  our  chapter.  But  all 
such  questions  and  reasonings  must  sooner  or  later 
be  discovered  to  be  utter  folly.  It  is  perfectly 
2d 


444  DEUTERONOMY. 

useless  for  men  to  argue  against  the  solemn  actings 
of  divine  government,  or  the  terrible  severity  of  the 
discipline  exercised  toward  the  chosen  people  of 
God.  How  much  wiser  and  better  and  safer  to  be 
warned  b}^  the  facts  of  Israel's  history  to  flee  from 
the  wrath  to  come,  and  lay  hold  upon  eternal  life 
and  full  salvation  revealed  in  the  precious  gospel 
of  God  ! 

And  then,  with  regard  to  the  use  which  Christians 
should  make  of  the  record  of  His  dealings  with  His 
earthly  people,  we  are  bound  to  turn  it  to  most 
profitable  account  by  learning  from  it  the  urgent 
need  of  walking  humbly,  watchfully,  and  faithfull}' 
in  our  high  and  holy  position.  True,  we  are  the 
possessors  of  eternal  life,  the  privileged  subjects  of 
that  magnificent  grace  which  reigns  through  right- 
eousness unto  eternal  life  by  Jesus  Christ  our  Lord  ; 
we  are  members  of  the  body  of  Christ,  temples  of 
the  Holy  Ghost,  and  heirs  of  eternal  glory ;  but 
does  all  this  afford  any  warrant  for  neglecting  the 
warning  voice  which  Israel's  history  utters  in  our 
ears?  are  we,  because  of  our  incomparably  higher 
privileges,  to  walk  carelessly  and  despise  the  whole- 
some admonitions  which  Israel's  history  supplies? 
God  forbid !  Nay,  we  are  bound  to  give  earnest 
heed  to  the  things  which  the  Holy  Ghost  has  written 
for  our  learning.  The  higher  our  privileges,  the 
richer  our  blessings,  the  nearer  our  relationship,  the 
more  does  it  become  us,  the  more  solemnly  are  we 
bound,  to  be  faithful,  and  to  seek  in  all  things  to 
carr}'  ourselves  in  such  a  way  as  to  be  well-pleasing 


CHAPTER    XXXII.  445 

to  Him  who  has  called  us  into  the  very  highest  and 
most  blessed  place  that  even  His  perfect  love  could 
bestow.  The  Lord,  in  His  great  goodness,  grant 
that  wc  ma}',  in  true  purpose  of  heart,  ponder  these 
things  in  His  holy  presence,  and  earnestly  seek  to 
serve  Him  with  reverence  and  godly  fear. 

But  we  must  proceed  with  our  chapter. 

At  verse  26,  we  have  a  point  of  deepest  interest  in 
connection  with  the  histor}^  of  the  divine  dealings 
with  Israel.  '*!  said  I  would  scatter  them  into 
corners,  /  luoukl  make  the  remembrance  of  them  to 
cease  from  among  men  "  And  why  did  He  not?  The 
answer  to  this  question  presents  a  truth  of  infinite 
value  and  importance  to  Israel — a  truth  which  lies 
at  the  very  foundation  of  all  their  future  blessing. 
No  doubt,  so  far  as  they  are  concerned,  they  deserved 
to  have  their  remembrance  blotted  out  from  among 
men ;  but  God  has  His  own  thoughts  and  counsels 
and  purposes  respecting  them  ;  and  not  only  so,  but 
He  takes  account  of  the  thoughts  and  actings  of 
the  nations  in  reference  to  His  people.  This  comes 
out  with  singular  force  and  beauty  at  verse  27.  He 
condescends  to  give  us  His  reasons  for  not  obliter- 
ating every  trace  of  the  sinful  and  rebellious  people 
— and  oh,  what  a  touching  reason  it  is! — "  TFere  it 
not  that  I  feared  the  wrath  of  the  enemy ^  lest  their 
adversaries  should  behave  themselves  strangely,  and 
lest  they  should  say,  Our  hand  is  high,  and  the  Lord 
hath  not  done  all  this." 

Can  aught  be  more  affecting  than  the  grace  that 
breathes  in  these  words?     God  will  not  permit  the 


446  DEUTERONOMY. 

nations  to  behave  themselves  strangely  toward  His 
poor  erring  people.  He  will  use  them  as  His  rod  of 
discipline,  but  the  moment  they  attempt,  in  the 
indulgence  of  their  own  bitter  animosity,  to  exceed 
their  appointed  limit,  He  will  break  the  rod  in  pieces, 
and  make  it  manifest  to  all  that  He  Himself  is 
dealing  with  His  beloved  though  erring  people,  for 
their  ultimate  blessing  and  His  glory. 

This  is  a  truth  of  unspeakable  preciousness.  It  is 
the  fixed  purpose  of  Jehovah  to  teach  all  the  nations 
of  the  earth  that  Israel  has  a  special  place  in  His 
heart,  and  a  destined  place  of  pre-eminence  on  the 
earth.  This  is  beyond  all  question.  The  pages  of 
the  prophets  furnish  a  body  of  evidence  perfectly 
unanswerable  on  the  point.  If  nations  forget  or 
oppose,  so  much  the  worse  for  them.  It  is  utterly 
vain  for  them  to  attempt  to  countervail  the  divine 
purpose,  for  they  may  rest  assured  that  the  God  of 
Abraham,  Isaac,  and  Jacob  will  confound  every 
scheme  formed  against  the  people  of  His  choice. 
Men  may  think,  in  their  pride  and  folly,  that  their 
hand  is  high,  but  tlie}^  will  have  to  learn  that  God's 
hand  is  higher  still. 

But  our  space  does  not  admit  of  our  dwelling 
upon  this  deeply  interesting  subject;  we  must  allow 
the  reader  to  pursue  it  for  himself,  in  the  light  of 
holy  Scripture.  He  will  find  it  a  most  profitable  and 
refreshing  study.  Most  gladly  would  we  accompany 
him  through  the  precious  pages  of  the  prophetic 
scriptures,  but  we  must  just  now  confine  ourselves  to 
the  magnificent  song  which  is  in  itself  a  remarkable 


CHAPTER    XXXII.  447 

epitome  of  the  entire  teaching  on  the  point — a  brief 
but  comprehensive  and  impressive  histoiy  of  GotVs 
ways  with  Israel  and  Israel's  ways  with  God,  from 
first  to  last — a  history  strikingly  illustrative  of  the 
great  principles  of  grace,  law,  government,  and 
glory. 

At  verse  29,  we  have  a  very  touching  appeal.  "  O 
that  they  were  wise,  that  they  understood  this,  that 
they  would  consider  their  latter  end!  How  should 
one  chase  a  thousand,  and  two  put  ten  thousand  to 
flight,  except  their  Rock  had  sold  them,  and  the  Lord 
liad  shut  them  up  ?  For  their  rock  is  not  as  our 
Rock,  even  our  enemies  themselves  being  judges." — 
There  is,  there  can  be,  but  the  one  Rock,  blessed 
throughout  all  ages  be  His  glorious  name! — "For 
their  vine  is  of  the  vine  of  Sodom,  and  of  the  fields 
of  Gomorrah ;  their  grapes  are  grapes  of  gall,  their 
clusters  are  bitter ;  their  wine  is  the  poison  of 
dragons,  and  the  cruel  venom  of  asps." 

Terrible  picture  of  a  people's  moral  condition 
drawn  by  a  master-hand  !  Such  is  the  divine  esti- 
mate of  the  real  state  of  all  those  whose  rock  was 
not  as  the  Rock  of  Israel.  But  a  day  of  vengeance 
will  come.  It  is  delayed  in  long-suffering  mercy, 
but  it  icill  come  as  sure  as  there  is  a  God  on  the 
throne  of  heaven.  A  day  is  coming  when  all  those 
nations  which  have  dealt  proudl}^  with  Israel  shall 
have  to  answer  at  the  bar  of  the  Son  of  Man  for 
their  conduct,  hear  His  solemn  sentence,  and  meet 
His  unsparing  wrath. 

"Is  not  this  laid  up  in  store  with  Me,  and  sealed 


448  DEUTERONOMY. 

up  among  My  treasures?  To  Me  belongeih  venge- 
ance and  recompense ;  their  foot  shall  slide  in  due 
time ;  for  the  day  of  their  calamity  is  at  hand,  and 
the  things  that  shall  come  upon  them  make  haste. 
For  the  Lord  shall  judge  [vindicate,  defend,  or 
avenge]  His  people,  and  repent  Himself  for  His 
servants,  when  He  seeth  that  their  power  is  gone, 
and  there  is  none  shut  up  or  left."  Precious  grace 
for  Israel  by  and  by — for  each,  for  all,  now,  who 
feel  and  own  their  need ! 

"And  He  shall  say.  Where  are  their  gods,  their 
rock  in  whom  they  trusted  ;  which  did  eat  the  fat 
of  their  sacrifices,  and  drank  the  wine  of  their  drink- 
offerings?  let  them  rise  up  and  help  you  and  be  your 
protection.  See  now  that  I,  even  I,  am  He,  and 
there  is  no  god  with  Me  ;  I  kill,  and  I  make  alive  ; 
I  wound,  and  I  heal;" — wound  in  governmental 
wrath,  and  heal  in  pardoning  grace  ;  all  homage  to 
His  great  and  holy  name,  throughout  the  everlasting 
ages ! — "neither  is  there  any  that  can  deliver  out  of 
My  hand.  For  I  lift  up  My  hand  to  heaven,  and 
say,  'I  live  forever.'" — Glory  be  to  God  in  the  high- 
est !  Let  all  created  intelligences  adore  His  match- 
less name! — "If  I  whet  My  glittering  sword,  and 
Mine  hand  take  hold  on  judgment," — as  it  most 
assuredly  wdll — "I  will  render  vengeance  to  Mine 
enemies,  and  will  reward  them  that  hate  Me" — 
whoever  and  wherever  they  are.  Tremendous  sen- 
tence for  all  whom  it  may  concern,  for  all  haters  of 
God — all  lovers  of  pleasure  rather  than  lovers  of 
God! — "I  will  make  Mme  arrows  drunk  with  blood, 


CHAPTER    XXXIl.  449 

and  My  sword  shall  devour  flesh  ;  and  that  with  the 
blood  of  the  slain  and  of  the  captives,  from  the  he- 
ginning  of  revenges  upon  the  enemy. ^* 

Here  we  reach  the  end  of  the  heavy  record  of 
judgment,  wrath,  and  vengeance  so  briefly  presented 
in  this  song  of  Moses,  but  so  largely  unfolded 
throughout  the  prophetic  scriptures.  The  reader 
can  refer,  with  much  interest  and  profit,  to  Ezekiel 
xxxviii.  and  xxxix,  where  we  have  the  judgment  of 
Gog  and  Magog,  the  great  northern  foe  who  is  to 
come  up,  at  the  end,  against  the  land  of  Israel,  and 
there  meet  his  ignominious  fall  and  utter  destruction. 

He  may  also  turn  to  Joel  iii,  which  opens  with 
words  of  balm  and  consolation  for  the  Israel  of  the 
future. — ''For  behold,  in  those  days,  and  in  that 
time,  when  I  shall  bring  again  the  captivity  of  Judah 
and  Jerusalem,  I  will  also  gather  all  nations,  and 
will  bring  them  down  into  the  valle3'  of  Jehoshaphat, 
and  will  plead  with  them  there  for  My  people  and 
for  My  heritage  Israel,  whom  they  have  scattered 
among  the  nations,  and  parted  My  land."  Thus  he 
will  see  how  perfectly  the  voices  of  the  prophets 
harmonize  with  the  song  of  Moses,  and  how  fully, 
how  clearl}',  and  how  unanswerably,  in  both  the  one 
and  the  other,  does  the  Holy  Ghost  set  forth  and 
establish  the  grand  truth  of  Israel's  future  restora- 
tion, supremacy,  and  glory. 

And  then,  how  truly  delightful  is  the  closing  note 
of  our  song!  how  magnificently  it  places  the  top- 
stone  upon  the  whole  superstructure  !  All  the  hostile 
nations  are  judged,   under  whatever  style  or  title 


450  DEUTERONOMY. 

they  appear  upon  the  scene,  whether  it  be  Gog  and 
Magog,  the  Assyrian,  or  the  king  of  the  north — all 
the  foes  of  Israel  shall  be  confounded  and  consigned 
to  everlasting  perdition,  and  then  this  sweet  note 
falls  upon  the  ear, — "Rejoice,  O  ye  nations,  with 
His  people  ;  for  He  will  avenge  the  blood  op 
His  servants,  and  will  render  vengeance  to  His 
adversaries,  and  will  be  merciful  unto  His  land 
AND  to  His  people." 

Here  ends  this  marvelous  song,  one  of  the  very 
finest,  fullest,  and  most  forcible  utterances  in  the 
whole  volume  of  God.  It  begins  and  ends  with  God, 
and  takes  in,  in  its  comprehensive  range,  the  history 
of  His  earthly  people  Israel — past,  present,  and 
future.  It  shows  us  the  ordering  of  the  nations  in 
direct  reference  to  the  divine  purpose  as  to  the  seed 
of  Abraham.  It  unfolds  the  final  judgment  of  all 
those  nations  that  have  acted  or  shall  yet  act  in 
opposition  to  the  chosen  seed ;  and  then,  when 
Israel  is  fully  restored  and  blessed,  according  to 
the  covenant  made  with  their  fathers,  the  saved 
nations  are  summoned  to  rejoice  with  them. 

How  glorious  is  all  this  !  What  a  splendid  circle 
of  tiath  is  presented  to  the  vision  of  our  souls  in  the 
thirty-second  chapter  of  Deuteronomy  !  Well  may 
it  be  said,  "God  is  the  Rock,  His  work  is  perfect." 
Here  the  heart  can  rest,  in  holy  tranquillit}^  come 
what  may.  Every  thing  may  go  to  pieces  in  man's 
hand,  all  that  is  merely  human  may  and  must  issue 
in  hopeless  wreck  and  ruin,  but  "the  Rock"  shall 
stand  forever,  and  every  ' '  work ' '  of  the  divine  Hand 


CHAPTER  xxxn.  451 

shall  shine  in  everlasting  perfection  to  the  glory  of 
God  and  the  perfect  blessing  of  His  people. 

Such,  then,  is  the  song  of  Moses  ;  such  its  scope, 
range,  and  application.  The  intelligent  reader  does 
not  need  to  be  told  that  the  Church  of  God,  the 
body  of  Christ,  the  mystery  of  which  the  blessed 
apostle  Paul  was  made  the  minister,  finds  no  place 
in  this  sonor.  When  Moses  wrote  this  sons^,  the 
mj-stery  of  the  Church  lay  hid  in  the  bosom  of  God. 
If  we  do  not  see  this,  we  are  wholly  incompetent  to 
interpret,  or  even  to  understand,  the  hol}^  Scriptures. 
To  a  simple  mind,  taught  exclusively  by  Scripture, 
it  is  as  clear  as  a  sunbeam  that  the  song  of  Moses 
has  for  its  thesis  the  government  of  God,  in  connec- 
tion with  Israel  and  the  nations  ;  for  its  sphere,  the 
earth  ;  and  for  its  centre,  the  land  of  Canaan. 

"And  Moses  came  and  spake  all  the  words  of  this 
song  in  the  ears  of  the  people,  he,  and  Hoshea  the 
son  of  Nun.  And  Moses  made  an  end  of  speaking 
all  these  words  to  all  Israel ;  and  he  said  unto  them, 
^Set  your  hearts  unto  all  the  icords  which  I  testify 
among  you  this  day,  which  ye  shall  command  your 
children  to  observe  to  do,  all  the  loords  of  this  law. 
For  it  is  not  a  vain  thing  for  you,  because  it  is  your 
life;  and  through  this  thing  ye  shall  prolong  3'our 
days  in  the  land,  whither  ye  go  over  Jordan  to  pos- 
sess it.'  "  (Ver.  44-47.) 

Thus,  from  first  to  last,  through  every  section  of 
this  precious  book  of  Deuteronom}-,  we  find  Moses, 
that  beloved  and  most  honored  servant  of  God, 
urging  upon  the  people  the  solemn  duty  of  implicit, 


452  DEUTERONOMY. 

unqualified,  hearty  obedience  to  the  Word  of  God. 
In  this  lay  the  precious  secret  of  life,  peace,  pro- 
gress, prosperity — all.  They  had  nothing  else  to  do 
hut  obey.  Blessed  business !  happ}',  holy  duty  !  May 
it  be  ours,  beloved  reader,  in  this  day  of  conflict  and 
confusion,  in  the  which  man's  will  is  so  fearfully 
dominant.  The  world  and  the  so-called  church  are 
rushing  on  together,  with  appalling  rapidity,  along 
the  dark  pathway  of  self-will — a  pathway  which 
must  end  in  the  blackness  of  darkness  forever.  Let 
us  bear  this  in  mind,  and  earnestly  seek  to  tread  the 
narrow  path  of  simple  obedience  to  all  the  precious 
commandments  of  our  Lord  and  Saviour  Jesus 
Christ.  Thus  shall  our  hearts  be  kept  in  sweet 
peace ;  and  although  we  may  seem,  to  the  men  of 
this  world,  and  even  to  professing  Christians,  to  be 
odd  and  narrow-minded,  let  us  not  be  moved  the 
breadth  of  a  hair  from  the  path  indicated  b}'  the 
Word  of  God.  May  the  word  of  Christ  dwell  in  us 
richly,  and  the  peace  of  Christ  rule  in  our  hearts, 
until  the  end. 

It  is  very  remarkable,  and  indeed  eminently  im- 
pressive, to  find  our  chapter  closing  with  another 
reference  to  Jehovah's  governmental  dealing  with 
His  beloved  servant  Moses.  "And  the  Lord  spake 
unto  Moses  that  self-same  day" — the  very  day  in 
which  he  uttered  his  song  in  the  ears  of  the  people 
— "saying, 'Get  thee  up  into  this  mountain  Abarim, 
unto  Mount  Nebo,  which  is  in  the  land  of  Moab, 
that  is  over  against  Jericho ;  and  behold  the  land 
of  Canaan,  which  I  give  unto  the  children  of  Israel 


CHAPTER    XXXII.  453 

for  a  possession  ;  and  die  in  the  mount  whither  thou 
goest  up,  and  be  gathered  unto  thy  people  ;  as  Aaron 
tliy  brother  died  in  Mount  Hor,  and  was  gatliered 
unto  his  people ;  because  ye  trespassed  against  Me 
among  the  children  of  Israel  at  the  waters  of 
Meribah-Kadesh,  in  the  wilderness  of  Zin,  because 
ye  sanctified  Me  not  in  the  midst  of  the  children  of 
Israel.  Yet  thou  shalt  see  the  land  before  thee  ;  hat 
thou  shall  not  go  thither  unto  the  land  which  I  give  the 
children  of  Israel'  "  (Ver.  48-52.) 

How  solemn  and  soul-subduino^  is  the  2:overnment 
of  God  !  Surely  it  ought  to  make  the  heart  tremble 
at  the  very  thought  of  disobedience.  If  such  an 
eminent  servant  as  Moses  was  judged  for  speaking 
unadvisedly  with  his  lips,  what  will  be  the  end  of 
those  who  live  from  da}'  to  da}-,  week  to  week,  month 
to  month,  and  3'ear  to  3ear  in  deliberate  and  habitual 
neglect  of  the  plainest  commandments  of  God,  and 
positive  self-willed  rejection  of  His  authority? 

Oh,  for  a  lowly  mind,  a  broken  and  contrite 
heart !  This  is  what  God  looks  for  and  delights  in  ; 
it  is  with  such  He  can  make  His  blessed  abode. 
''To  this  man  will  I  look,  even  to  him  who  is  poor 
and  of  a  contrite  spirit,  and  trembleth  at  My  word." 
God,  in  His  infinite  goodness,  grant  much  of  this 
sweet  si)irit  to  each  of  His  beloved  children,  for 
Jesus  Christ's  sake. 


"A^ 


CHAPTER   XXXIII. 

ND  this  is  the  blessing  wherewith  Moses,  the 
man  of  God,  blessed  the  children  of  Israel 
before  his  death." 

It  is  full  of  interest  and  comfort  to  find  that  the 
last  words  of  the  lawgiver  were  words  of  iinmingled 
blessing.  We  have  dwelt  upon  his  various  dis- 
courses— those  solemn,  searching,  and  deeply  af- 
fecting homilies  addressed  to  the  congregation  of 
Israel ;  we  have  meditated  upon  that  marvelous 
song,  with  its  mingled  notes  of  grace  and  govern- 
ment :  but  we  are  now  called  to  hearken  to  words 
of  most  precious  benediction,  words  of  sweetest 
comfort  and  consolation,  words  flowing  from  the 
very  heart  of  the  God  of  Israel  and  giving  His  own 
loving  thoughts  respecting  them,  and  His  onlook 
into  their  glorious  future. 

The  reader  will  doubtless  notice  a  marked  differ- 
ence between  the  last  words  of  Moses  as  recorded 
in  Deuteronomy  xxxiii..and  the  last  words  of  Jacob 
as  given  in  Genesis  xlix.  It  is  needless  to  say  that 
both  are  given  by  the  same  pen — both  divinely  in- 
spired, and  hence,  although  they  differ,  they  do  not 
and  cannot  clash  ;  there  is,  there  can  be,  no  dis- 
crepancy between  two  sections  of  the  volume  of 
God.  This  is  a  cardinal  truth,  a  vital  and  fun- 
damental principle  with  every  devout  Christian, 
every    true    believer — a    truth    to    be    tenaciously 


CIIAPTEU    XXXIII.  455 

grasped  and  faillifull}'  confessed,  in  the  face  of  all 
the  ignorant  and  insolent  assaults  of  infidelity. 

We  are  not,  of  course,  going  to  enter  upon  an 
elaborate  comparison  of  the  two  chapters ;  this 
would  be  impossible  just  now,  on  various  grounds. 
We  are  obliged  to  be  as  concise  and  brief  as  possi- 
ble. But  there  is  one  grand  point  of  difference, 
which  can  be  seized  at  a  glance.  Jacob  gives  the 
history  of  the  actings  of  his  sons — some  of  them, 
alas !  most  sad  and  humiliating  :  Moses,  on  the 
contraiy,  presents  the  actings  of  divine  grace, 
whether  in  them  or  toward  them.  This  will  at  once 
account  for  the  difference.  The  evil  actings  of 
Reuben,  of  Simeon,  and  of  Levi  are  recorded  by 
Jacob,  but  entirely  omitted  b}^  Moses.  Is  this 
discrepancy  ?  Naj',  but  divine  harmon)\  Jacob 
views  his  sons  in  their  personal  history ;  Moses 
views  them  in  their  covenant-relationship  with  Je- 
hovah. Jacob  gives  us  human  failure,  infirmity,  and 
sin :  Moses  gives  us  divine  faithfulness,  goodness, 
and  loving-kindness.  Jacob  gives  us  human  actings, 
and  judgment  thereon  :  Moses  gives  us  divine  coun- 
sels, and  unmingled  blessing  flowing  out  of  them. 
Thanks  and  praise  to  our  God,  His  counsels  and 
His  blessings  and  His  glory  are  above  and  beyond 
all  human  failure,  sin,  and  folly.  He  will  ultimately 
have  it  all  His  own  way,  and  that  forever;  then, 
Israel  and  the  nations  shall  be  fully  blessed,  and 
shall  rejoice  together  in  the  abundant  goodness  of 
God,  and  celebrate  His  praise  from  shore  to  shore, 
and  from  the  river  to  the  ends  of  the  earth. 


456  DEUTERONOMY. 

We  shall  now  do  little  more  than  quote  for  the 
reader  the  various  blessings  of  the  tribes.  They 
are  full  of  most  precious  instruction,  and  do  not 
call  for  much  in  the  way  of  exposition. 

"And  he  said,  'The  Lord  came  from  Sinai,  and 
rose  up  from  Seir  unto  them  ;  He  sinned  forth  from 
Mount  Paran,  and  He  came  with  ten  thousands  of 
saints  [holy  ones]  ;  from  His  right  hand  went  a 
fier}'  law  for  them.  Yea,  He  loved  the  people;'' — 
precious,  unfailing  source  of  all  their  future  bless- 
ing ! — "a/Z  His  saints  are  in  Thy  hand;" — true 
secret  of  their  perfect  security! — "and  the}'  sat 
down  at  Thy  feet;" — the  onlj-  safe  and  proper  atti- 
tude for  them,  for  us,  for  each,  for  all! — "ever}- 
one  shall  receive  of  Thy  words." — Blessed  boon! 
precious  treasure  !  Every  word  that  proceedeth 
out  of  the  mouth  of  the  Lord  is  more  precious,  by 
far,  than  thousands  of  gold  and  silver ;  sweeter  also 
than  honey  and  the  hone3'-comb. — "Moses  com- 
manded us  a  law,  even  the  inheritance  of  the  con- 
gregation of  Jacob.  And  he  was  king  in  Jeshurun, 
when  the  heads  of  the  people  and  the  tribes  of  Israel 
were  gathered  together.  Let  Reuben  live  and  not 
die,  and  let  not  his  men  be  few.'  " 

We  have  nothing  here  about  Reuben's  instabilit}', 
nothing  about  his  sin.  Grace  is  in  the  ascendant; 
blessings  are  flowing  in  rich  abundance  from  the 
loving  heart  of  the  One  who  delights  to  bless  and  to 
surround  Himself  with  hearts  filled  to  overflgwing 
with  the  sense  of  His  goodness. 

"And  this  is  the  blessing  of  Judah ;  and  he  said, 


CHAPTER    XXXIII.  457 

'Hear,  Lord,  the  voice  of  Judah,  and  bring  him  unto 
his  people  ;  let  his  hands  be  suflScient  for  him  ;  and 
be  Thou  a  help  to  him  from  his  enemies.' "  Judah  is 
the  royal  line.  "Our  Lord  sprang  out  of  Judah," 
thus  illustrating,  in  a  truly  marvelous  manner,  how 
divine  grace  rises,  in  its  majest}',  above  human  sin, 
and  triumphs  gloriously  over  circumstances  which 
reveal  man's  utter  weakness.  "Judas  begat  Phares 
and  Zara  of  Thamar"!  Who  but  the  Holy  Spirit 
could  have  penned  these  words?  How  plainly  they 
declare  that  God's  thouo^hts  are  not  as  our  thouo^hts ! 
"What  humaa  hand  would  have  introduced  Thamar 
into  the  genealogical  line  of  our  adorable  Lord  and 
Saviour  Jesus  Christ?  Not  one.  The  stamp  of  di- 
vinity is  strikingly  impressed  on  Matthew  i.  3,  as  it 
is  upon  every  clause  of  the  holy  volume  from  begin- 
ning to  end.    The  Lord  be  praised  that  it  is  so  ! 

"Judah,  thou  art  he  whom  thy  brethren  shall 
praise ;  thy  hand  shall  be  in  the  neck  of  thine 
enemies  ;  thy  father's  children  shall  bow  down  before 
thee.  Judah  is  a  lion's  whelp ;  from  the  prey,  m}' 
son,  thou  art  gone  up  ;  he  stooped  down,  he  couched 
as  a  lion,  and  as  an  old  lion  ;  who  shall  rouse  him 
up?  The  sceptre  shall  not  depart  from  Judah,  nor 
a  lawgiver  from  between  his  feet,  until  Shiloh  come  ; 
and  unto  him  shall  the  gathering  of  the  people  be. 
Binding  his  foal  unto  the  vine,  and  his  ass's  colt  unto 
the  choice  vine ;  he  washed  his  garments  in  wine, 
and  his  clothes  in  the  blood  of  grapes ;  his  ej-es 
shall  be  red  with  wine,  and  his  teeth  white  with 
milk."  (Gen.  xlix.  8-12.) 


458  DEUTERONOMY. 

"And  I  saw  in  the  right  hand  of  Him  that  sat  on 
the  throne  a  book  written  within  and  on  the  back- 
side, sealed  with  seven  seals.  And  I  saw  a  strong 
angel  proclaiming  with  a  loud  voice,  'Who  is 
worthy  to  open  the  book,  and  to  loose  the  seals 
thereof?'  And  no  man  in  heaven,  nor  in  earth, 
neither  under  the  earth,  was  able  to  open  the  book, 
neither  to  look  thereon.  And  I  wept  much,  because 
no  man  was  found  worthy  to  open  and  to  read  the 
book,  neither  to  look  thereon.  And  one  of  the 
elders  saith  unto  me,  'Weep  not:  behold,  the  Lion 
of  the  tribe  of  Juda^  the  Root  of  David,  hath  pre- 
vailed to  open  the  book  and  to  loose  the  seven  seals 
thereof.'  And  I  beheld,  and  lo,  in  the  midst  of 
the  throne  and  of  the  four  living  creatures,  and  in 
the  midst  of  the  elders,  stood  a  Lamb,  as  it  had 
been  slaiyij  having  seven  horns  and  seven  eyes, 
which  are  the  seven  spirits  of  God  sent  forth  into 
all  the  earth." 

How  highly  favored  is  the  tribe  of  Judah  ! 
Surel}',  to  be  in  the  genealogical  line  from  which 
our  Lord  sprang  is  a  high  honor,  and  3'et  we  know 
— for  our  Lord  Himself  has  told  us — that  it  is  far 
higher,  far  more  blessed,  to  hear  the  Word  of  God 
and  keep  it.  To  do  the  will  of  God,  to  treasure  up 
in  our  hearts  His  precious  commandments,  brings 
us  morally  nearer  to  Christ  than  even  the  fact  of 
being  of  His  kindred  according  to  the  flesh.  (Matt. 
xii.  46-50.) 

"And  of  Levi  he  said,  'Let  Thy  Thummin  and 
Thy  Urim  [lights  and  perfections]  be  with  Thy  holy 


CHAPTER  xxxiii.  .  459 

one,  whom  Thou  didst  prove  at  Massah,  and  with 
whom  Thou  didst  strive  at  the  waters  of  Meribah ; 
ivlio  said  unto  his  father  and  to  his  mother^  I  have  not 
seen  him;  neither  did  he  acknoidedge  his  brethren^  nor 
Icnew  his  own  children ;  for  they  have  observed  Thy 
ivord  and  kept  Thy  covenant.  They  shall  teach  Jacob 
Thy  judgments,  and  Israel  Thy  law  ;  they  shall  put 
incense  before  Thee,  and  whole  burnt-sacrifice  upon 
Thine  altar.  Bless,  Lord,  his  substance,  and  accept 
the  work  of  his  hands ;  smite  through  the  loins  of 
them  that  rise  against  him,  and  of  them  that  hate 
him,  that  they  rise  not  again.'  "  (Ver.  8-11.) 

The  reader  w^ill  notice  the  fact  that  Simeon  is  left 
out  here,  though  so  intimatel}^  associated  with  Levi 
in  Genesis  xlix.  "Simeon  and  Levi  are  brethren; 
instruments  of  cruelty  are  in  their  habitations.  O 
my  soul,  come  not  thou  into  their  secret ;  unto  their 
assembh',  mine  honor,  be  not  thou  united ;  for  in 
their  anger  they  slew  a  man.,  and  in  their  self-will  they 
digged  down  a  wall.  Cursed  be  their  anger,  for  it 
was  fierce  ;  and  their  wrath,  for  it  was  cruel:  I  will 
divide  them  in  Jacob,  and  scatter  them  in  Israel." 

Now,  when  we  compare  Genesis  xlix,  with  Deu- 
teronomy xxxiii,  we  observe  two  things,  namel}', 
human  responsibility  on  the  one  hand,  and  divine 
sovereignty  on  the  other.  Moreover,  we  see  nature 
and  its  actings  ;  grace  and  its  fruits.  Jacob  looks 
at  Simeon  and  Levi  linked  together  in  nature,  and 
displaying  nature's  tempers  and  ways.  So  far  as 
they  were  concerned,  the}'  both  alike  deserved  tlie 
curse ;  but  in  Levi,  we  see  the  glorious  triumphs 
30 


460  DEUTERONOMY. 

of  sovereign  grace.  It  was  grace  which  enabled 
Levi,  in  the  days  of  the  golden  calf,  to  gird  on  the 
sword  and  stand  for  the  glory  of  the  God  of  Israel. 
"Then  Moses  stood  in  the  gate  of  tlie  camp,  and 
said,  'Who  is  on  the  Lord's  side?  let  him  come  unto 
me.'  And  all  the  sons  of  Levi  gathered  themselves 
together  unto  him.  And  he  said  unto  them,  'Thus 
saith  the  Lord  God  of  Israel,  Put  every  man  his 
sword  by  his  side,  and  go  in  and  out  from  gate  to 
gate  throughout  the  camp,  and  slay  every  man  his 
brother,  and  every  man  his  companion,  and  every 
man  his  neighbor.'  And  the  children  of  Levi  did 
according  to  the  word  of  Moses ;  and  there  fell  of 
the  people  that  day  about  three  thousand  men.  For 
Moses  had  said,  'Consecrate  yourselves  to-day  to 
the  Lord,  even  every  man  upon  his  son,  and  upon 
his  brother ;  that  he  may  bestow  upon  you  a  bless- 
ing this  day.'"  (Ex.  xxxii.  26-29.) 

Where  was  Simeon  on  this  occasion?  He  was 
with  Levi  in  the  day  of  nature's  self-will,  fierce 
anger,  and  cruel  wrath  ;  why  not  in  the  day  of  bold 
decision  for  Jehovah  ?  He  was  ready  to  go  with 
his  brother  to  avenge  a  family  insult,  why  not  to 
vindicate  the  honor  of  God,  insulted  as  it  was  by 
the  idolatrous  act  of  the  whole  concrresjation?  Will 
any  one  say  he  was  not  responsible?  Let  such  an 
one  beware  how  he  raises  such  a  question.  The  call 
of  Moses  was  addressed  to  the  whole  congregation  ; 
Levi  alone  responded,  and  he  got  the  blessing.  He 
stood  for  God  in  a  dark  and  evil  daj-,  and  for  this  he 
was  honored  with  the  priesthood — the  very  highest 


CIlAPTKll    XXXIII.  461 

dignity  that  could  be  conferred  upon  him.  The  call 
was  addressed  to  Simeon  as  well  as  to  Levi,  but 
Simeon  did  not  respond.  Is  there  any  difficulty 
here?  To  a  mere  theologian  there  may  be,  but  to 
a  devout  Christian  there  is  none.  God  is  sovereign. 
He  docs  as  He  pleases,  and  gives  none  account  of 
any  of  His  matters.  If  any  one  feels  disposed  to 
ask,  Why  is  Simeon  omitted  in  Deuteronom}- 
xxxiii?  The  simple  and  conclusive  answer  is,  "O 
man,  who  art  thou  that  repliest  against  God?"  In 
Simeon,  we  see  nature's  actings  judged  ;  in  Levi,  we 
see  the  fruits  of  grace  rewarded ;  in  both,  we  see 
God's  truth  vindicated  and  His  name  glorified. 
Thus  it  ever  has  been,  thus  it  is,  and  thus  it  shall 
be.  Man  is  responsible  :  God  is  sovereign.  Are  we 
called  upon  to  reconcile  these  two  propositions? 
Nay ;  we  are  called  to  believe  them.  They  are 
reconciled  already,  inasmuch  as  they  appear  side  by 
side  on  the  page  of  inspiration.  This  is  enough  for 
every  pious  mind  ;  and  as  for  cavilers,  they  will  get 
their  definitive  answer  by  and  b}'.* 

*' And  of  Benjamin  ["the  son  of  my  right  hand"] 
he  said,  'The  beloved  of  the  Lord  shall  dwell  in 
safety  by  Him ;  and  the  Lord  shall  cover  him 
all  the  day  long,  and  he  shall  dwell  between  His 
shoulders."* 

♦For  further  remarks  on  the  tribe  of  Levi,  the  reader  it  referred 
to  "  Notes  on  the  Book  of  Kxodus,"  chapter  xxxii ;  "  Notes  on  the 
Book  of  Numbers,"  chapter  iii,  iv,  and  viii;  also  a  pamphlet,  fli'st 
published  in  the  year  l^fi,  entitled,  "The  History  of  the  Tribe  of 
Levi  Considered."  All  these  can  be  had  from  Loizeaux  Brothers,. 
63  Fourth  Avenue,  New  York. 


462  DEUTERONOMY. 

Blessed  place  for  Benjamin!  blessed  place  for 
each  beloved  child  of  God!  How  precious  is  the 
thought  of  dwelling  in  safety  in  the  divine  presence, 
in  conscious  nearness  to  the  true  and  faithful 
Shepherd  and  Bishop  of  our  souls,  day  and  night 
abidinof  under  the  covert  of  His  shelterino;  winsjs ! 

"How  blest  are  they  who  still  abide, 
Close  sheltered  by  Thy  watchful  side ! 
Who  life  and  strenj^th  from  Thee  receive, 
And  with  Thee  move  and  in  Thee  live." 

Reader,  seek  to  know  more  and  more  the  reality 
and  blessedness  of  Benjamin's  place  and  portion. 
Be  not  satisfied  with  any  thing  short  of  the  enjo3'ed 
presence  of  Christ,  the  abiding  sense  of  relationship 
and  nearness  to  Him.  Be  assured  of  it,  it  is  your 
happy  privilege.  Let  nothing  rob  3'ou  of  it.  Keep 
ever  near  the  Shepherd's  side,  reposing  in  His  love, 
lying  down  in  the  green  pastures  and  beside  the  still 
waters.  The  Lord  grant  that  the  writer  and  the 
reader  may  prove  the  deep  blessedness  of  this,  in 
this  day  of  hollow  profession  and  empty  talk.  May 
we  know  the  unspeakable  preciousness  of  deep, 
personal  intimacy  with  Himself.  This  is  the  special 
need  of  the  day  in  which  our  lot  is  cast — a  day  of 
so  much  intellectual  traffic  in  truth,  but  of  so  little 
heart-knowledge  and  true  appreciation  of  Christ. 

"And  of  Joseph  he  said,  *  Blessed  of  the  Lord 
be  his  land,  for  the  precious  things  of  heaven,  for 
the  dew,  and  for  the  deep  that  couchtth  beneath, 
and  for  the  precious  fruits  brought  forth  by  the  sun, 
and  for  the  precious  things  put  forth  by  the  moon. 


CHAPTER    XXXIII  463 

and  for  the  chief  things  of  the  ancient  mountains,  and 
for  the  precious  things  of  the  lasting  liills,  and  for  the 
precious  things  of  the  earth  and  fuHness  thereof,  and 
for  the  good- will  of  Him  that  dwelt  in  the  bush  ;  let 
the  blessing  come  upon  the  head  of  Joseph,  and  upon 
the  top  of  the  head  of  him  that  w^as  separated  from 
his  brethren.  His  glor}^  is  like  the  firstling  of  his  bull- 
ock, and  his  horns  are  like  the  horns  of  unicorns ; 
with  them  he  shall  push  the  people  together  to  the 
ends  of  the  earth  ;  and  they  are  the  ten  thousands  of 
Ephraim,  and  they  are  the  thousands  of  Manasseh.'" 

Joseph  is  a  very  remarkable  type  of  Christ.  We 
have  dwelt  upon  his  history  in  our  studies  on  the 
book  of  Genesis.  The  reader  will  notice  the  em- 
phatic way  in  which  Moses  speaks  of  the  fact  of 
his  having  been  separated  from  his  brethren.  He 
was  rejected  and  cast  into  the  pit.  He  passed,  in 
figure,  through  the  deep  waters  of  death,  and  thus 
reached  the  place  of  dignity  and  glory.  He  was 
raised  from  the  dungeon  to  be  ruler  over  the  land 
of  Egypt,  and  the  preserver  and  sustainer  of  his 
brethren.  The  iron  entered  into  his  soul,  and  he 
was  made  to  taste  the  bitterness  of  the  place  of  death 
ere  he  entered  the  sphere  of  glory.  Striking t^pe of 
Him  who  hung  upon  the  cross,  lay  in  the  grave,  and 
is  now  on  the  throne  of  the  Majesty  of  heaven. 

We  cannot  but  be  struck  with  the  fullness  of  the 
blessing  pronounced  upon  Joseph  both  by  Moses  in 
Deuteronomy  xxxiii.  and  by  Jacob  in  Genesis  xlix. 
Jacob's  utterance  is  uncommonly  fine.  "Joseph  is 
a  fruitful  bough,  even  a  fruitful  bough  by  a  well," — 


;464  DEUTERONOMY. 

Exquisitel}'' beautiful  figure! — "whose  branches  run 
over  tlie  wall.  The  archers  have  sorely  grieved  him, 
and  shot  at  him,  and  hated  him  ;  but  his  bow  abode 
in  strength,  and  the  arms  of  his  hands  were  made 
strong  by  the  hands  of  the  mighty  God  of  Jacob ; 
{from  thence  is  the  Shepherd^  the  Stone  of  Israel:) 
even  by  the  God  of  thy  father,  who  shall  help  thee ; 
and  b}'  the  Almight}-,  who  shall  bless  thee  with  bless- 
ings of  heaven  above,  blessings  of  the  deep  that 
lieth  under,  blessings  of  the  breasts  and  of  the 
womb:  the  blessings  of  thy  father  have  prevailed 
above  the  blessings  of  my  progenitors  unto  the 
utmost  bound  of  the  everlasting  hills :  they  shall  be 
on  the  head  of  Joseph,  and  on  the  crown  of  the 
head  of  him  that  was  separate  from  his  brethren." 

Magnificent  range  of  blessing  !  And  all  this 
flowing  from  and  based  upon  his  sufferings.  It  is 
needless  to  say  that  all  these  blessings  will  be  made 
good  in  the  experience  of  Israel  b}'  and  b}'.  The 
sufferings  of  the  true  Joseph  will  form  the  imperish- 
able foundation  of  the  future  blessedness  of  His 
brethren  in  the  land  of  Canaan  ;  and  not  onl}'  so, 
but  the  tide  of  blessing,  deep  and  full,  shall  flow 
forth  from  that  highly  favored  thougli  now  desolate 
land,  in  refreshing  virtue  into  all  the  earth.  "And 
it  shall  be  in  that  day,  that  living  waters  shall  go 
out  from  Jerusalem  ;  half  of  them  toward  the  former 
sea,  and  half  of  them  toward  the  hinder  sea;  in 
summer  and  in  winter  shall  it  be."  Bright  and 
blessed  prospect  for  Jerusalem,  for  the  land  of 
Israel,  and  for  the  whole  earth !     What  a  sad  mis- 


CHAPTER  xxxm.  465 

take  to  apply  such  scriptures  to  the  gospel  dispen- 
sation or  to  the  Churcli  of  God  !  How  contrary  to 
the  testimony  of  holy  Scripture,  to  the  heart  of  God, 
and  to  the  inind  of  Christ! 

"And  of  Zebulun  he  said,  'Rejoice,  Zebulun,  in 
thy  going  out ;  and,  Issachar,  in  thy  tents.  They 
shall  call  the  people  unto  the  mountain  ;  there  they 
shall  offer  sacrifices  of  righteousness :  for  they  shall 
suck  of  the  abundance  of  the  seas,  and  of  the 
treasures  hid  in  the  sand.'  " 

Zebulun  is  to  rejoice  in  his  going  forth,  and  Issa- 
char in  abiding  in  his  tents.  It  will  be  joy  at  home 
and  abroad ;  and  there  will  be  power  to  act  on 
others  also — calling  the  people  unto  the  mountain 
to  offer  the  sacrifices  of  righteousness.  All  this 
grounded  upon  the  fact  that  they  themselves  shall 
suck  of  the  abundance  of  the  seas  and  of  hidden 
treasures.  Thus  it  is  always,  in  principle.  It  is 
our  privilege  to  rejoice  in  the  Lord,  come  what 
may,  and  to  draw  from  those  eternal  springs  and 
hidden  treasures  that  are  to  be  found  in  Himself. 
Then  shall  we  be  in  a  condition  of  soul  to  call  others 
to  taste  and  see  that  the  Lord  is  good ;  and  not 
only  so,  but  to  present  to  God  those  sacrifices  of 
righteousness  so  acceptable  to  Him. 

"And  of  Gad  he  said,  'Blessed  be  he  that  en- 
largeth  Gad :  he  dwelleth  as  a  lion,  and  tearelh  the 
arm  with  the  crown  of  the  head.  And  he  provided 
the  first  part  for  himself,  because  there,  in  a  portion 
of  the  lawgiver,  was  he  seated  ;  and  he  came  with 
the  heads  of  the  people,  he  executed  the  justice  of 


466  DEUTERONOMY. 

the  Lord,  and  His  judgments  with  Israel.'  And  of 
Dan  he  said,  'Dan  is  a  lion's  whelp;  he  shall  leap 
from  Bashan.'  And  of  Naphtali  he  said,  'O  Naph- 
tali,  satisfied  with  favor,  and  full  with  the  blessing 
of  the  Lord  :  possess  thou  the  west  and  the  south.' 
And  of  Asher  he  said,  'Let  Asher  be  blessed  with 
children  ;  let  him  be  acceptable  to  his  brethren,  and 
let  him  dip  his  foot  in  oil.  Thy  shoes  shall  be  iron 
and  brass  ;  and  as  thy  days  .thy  strength.  There  is 
none  like  unto  the  God  of  Jeshurun,  who  rideth 
upon  the  heaven  in  thy  help,  and  in  His  excellency 
on  the  sky.  The  eternal  God  is  thy  refuge,  and 
underneath  are  the  everlasting  arms :  and  He  shall 
thrust  out  the  enemy  from  before  thee ;  and  shall 
say,  Destroy  them.  Israel  then  shall  dwell  in  safety 
alone :  the  fountain  of  Jacob  shall  be  upon  a  land 
of  corn  and  wine  ;  also  his  heavens  shall  drop  down 
dew.  Happy  art  thou,  O  Israel :  who  is  like  unto 
thee,  O  people  saved  by  the  Lord,  the  shield  of  thy 
help,  and  who  is  the  sword  of  thy  excellency !  and 
thine  enemies  shall  be  found  liars  unto  thee  ;  and  thou 
shalt  tread  upon  their  high  places.'"  (Ver.  20-29.) 

Truly  we  may  say  human  comment  is  uncalled  for 
here.  Nothing  can  exceed  the  preciousness  of  the 
grace  that  breathes  in  the  closing  lines  of  our  book. 
The  blessings  of  this  chapter,  like  the  song  of 
chapter  xxxii,  begin  and  end  with  God  and  His 
marvelous  ways  with  Israel.  It  is  refreshing  and 
comforting  be3'ond  expression,  at  the  close  of  all 
the  appeals,  all  the  exhortations,  all  the  solemn 
warnings,  all  the  faithful  declarations,  all  the  pro- 


CHAPTER    XXXIII.  467 

phetic  records  as  to  failure  and  sin,  judgment  and 
governmental  wrath  —  after  all  these,  to  listen  to 
such  accents  as  those  which  we  have  just  penned. 
It  is  indeed  a  most  magnificent  termination  to  this 
blessed  book  of  Deuteronom}'.  Grace  and  glory 
shine  out  with  uncommon  lustre.  God  will  yet 
be  glorified  in  Israel,  and  Israel  fully  and  forever 
blessed  in  God.  Nothing  can  hinder  this.  The 
gifts  and  calling  of  God  are  without  repentance. 
He  will  make  good  eveiy  jot  and  tittle  of  His  pre- 
cious Word  to  Israel.  The  last  words  of  the  law- 
giver bear  the  clearest  and  fullest  testimony  to  all 
this.  Had  we  nothing  but  the  last  four  verses  of 
the  precious  chapter  on  which  we  have  been  dwell- 
ing, they  would  be  amply  sufficient  to  prove,  beyond 
all  question,  the  future  restoration,  blessing,  pre- 
eminence, and  glory  of  the  twelve  tribes  of  Israel 
in  their  own  land. 

True  it  is — blessedly  true — that  the  Lord's  people 
now  can  draw  instruction,  comfort,  and  refreshment 
from  the  blessings  pronounced  upon  Israel.  Blessed 
be  God,  we  can  know  what  it  is  to  be  "satisfied  with 
favor,  and  full  of  the  blessing  of  the  Lord;"  we 
may  take  comfort  from  the  assurance  that  "as  our 
days  shall  be  our  strength  ;  "  we  too  can  sa}-,  "The 
eternal  God  is  our  refuge,  and  underneath  are  the 
everlasting  arms" — we  can  say  all  this,  and  much 
more.  "We  can  say  what  Israel  never  could  and 
never  can  say.  The  Church's  blessings  and  i)rivi- 
leges  are  all  heavenly  and  spiritual,  but  that  does 
not  hinder  our  taking  comfort  from  the  promises 


468  DEUTEKONO:\IT. 

made  to  Israel.  The  grand  mistake  of  professing 
Christians  is  in  applying  to  the  Church  exclusively 
what  most  manifestly  applies  to  God's  earthh' 
people.  We  must  once  more  earnestly  entreat  the 
Christian  reader  to  watch  against  this  serious  erroi*. 
He  need  not  be  in  the  least  afraid  of  losing  aught 
of  his  own  special  blessing  by  leaving  to  the  seed  of 
Abraham  the  place  and  the  portion  assigned  them 
by  the  counsels  and  promises  of  God  ;  on  the  con- 
trar}',  it  is  only  when  these  are  clearly  understood 
and  fully  acknowledged  that  we  can  make  an  intel- 
ligent use  of  the  entire  canon  of  Old-Testament 
scripture.  We  may  lay  it  down  as  a  great  root- 
principle  that  no  one  can  possibly  understand  or 
interpret  Scripture  who  does  not  clearly  recognize 
the  grand  distinction  between  Israel  and  the  Church 
of  God. 


CHAPTER  XXXIV. 

THIS  brief  chapter  forms  an  inspired  postscript  to 
the  book  of  Deuteronomy.  We  are  not  told 
who  was  employed  as  the  instrument  in  the  hand  of 
the  inspiring  Spirit,  but  this  is  a  matter  of  no  mo- 
ment to  the  devout  student  of  holy  Scripture.  We 
are  fully  persuaded  that  the  postscript  is  as  truly  in- 
spired as  the  book,  and  the  book  as  the  Pentateuch, 
and  the  Pentateuch  as  the  whole  volume  of  God. 

"And  Moses  went  up  from  the  plains  of  Moab 
unto  the  mountain  of  Nebo,  to  the  top  of  Pisgah, 


CHAPTER    XXXIV.  469 

tliat  is  over  against  Jerielio.  And  the  Lord  showed 
him  all  the  land  of  Gilead,  unto  Dan,  and  all  Naph- 
tali,  and  the  land  of  Ephraim  and  Manasseh,  and  all 
the  land  of  Judah,  unto  the  utmost  sea,  and  the 
south,  and  the  plain  of  the  valley  of  Jericho,  the 
city  of  palm-trees,  unto  Zoar.  And  the  Lord  said 
unto  him,  'This  is  the  land  which  I  sware  unto 
Abraham,  unto  Isaac,  and  unto  Jacob,  saying,  I  will 
give  it  unto  thy  seed  ;  I  have  caused  thee  to  see  it 
with  thine  eyes,  but  thou  shalt  not  go  over  thither.' 
So  Moses  the  servant  of  the  Lord  died  there  in  the 
land  of  Moab,  according  to  the  word  of  the  Lord. 
And  He  buried  him  in  a  valley  in  the  land  of  Moab, 
over  against  Beth-peor ;  but  no  man  knoweth  of  his 
sepulchre  unto  this  da}-." 

In  our  studies  on  the  books  of  Numbers  and  Deu- 
teronom}',  w^e  have  had  occasion  to  dwell  upon  the 
very  solemn  and,  we  may  truly  add,  soul-subduing 
fact  recorded  in  the  above  quotation.  It  will  not 
therefore  be  needful  to  add  many  words  in  this 
our  closing  section.  We  would  merely  remind  the 
reader  that  if  he  would  have  a  full  understandinor  of 
the  whole  subject,  he  must  look  at  Moses  in  a  two- 
fold aspect,  namely,  officially  and  personall}-. 

Now,  looking  at  this  beloved  and  honored  man  in 
his  official  capacity,  it  is  very  plain  that  it  la}'  not  in 
his  province  to  conduct  the  congregation  of  Israel 
into  the  promised  land.  The  wilderness  was  his 
sphere  of  action  ;  it  pertained  not  to  him  to  lead  the 
})eople  across  the  river  of  death  into  their  destined 
inheritance.    His  ministry  was  connected  with  man's 


470  DEUTERONOMY. 

responsibility  under  law  and  the  government  of  God, 
and  hence  it  never  could  lead  the  people  into  the 
enjoyment  of  the  promise :  it  was  reserved  for  his 
successor  to  do  this.  Joshua,  a  type  of  the  risen 
Saviour,  was  God's  appointed  instrument  to  lead 
His  people  across  the  Jordan,  and  plant  them  in 
their  divinely  given  inheritance. 

All  this  is  plain,  and  deeply  interesting;  but  we 
must  look  at  Moses  personallj-,  as  well  as  officially ; 
and  here  too  we  must  view  him  in  a  twofold  aspect — 
as  the  subject  of  government,  and  the  object  of 
grace.  We  must  never  lose  sight  of  this  most  im- 
portant distinction :  it  runs  all  through  Scripture, 
and  is  strikingly  illustrated  in  the  history  of  many 
of  the  Lord's  beloved  people  and  of  His  most 
eminent  servants.  The  subject  of  grace  and  govern- 
ment demands  the  reader's  most  profound  attention. 
We  have  dwelt  upon  it  again  and  again  in  the  course 
of  our  studies,  but  no  words  of  ours  could  ade- 
quately set  forth  its  moral  importance  and  immense 
practical  value.  We  consider  it  one  of  the  weighti- 
est and  most  seasonable  subjects  that  could  possibly 
engage  the  attention  of  the  Lord's  people  at  the 
present  moment. 

It  was  the  government  of  God  which,  with  stern 
decision,  forbad  the  entrance  of  Moses  into  the 
promised  land,  much  as  he  longed  to  do  so.  He 
spoke  unadvisedly  with  his  lips — he  failed  to  glorify 
God  in  the  ej'es  of  the  congregation  at  the  waters 
of  Meribah,  and  for  this  he  was  forbidden  to  cross 
the  Jordan  and  plant  his  foot  on  the  promised  land. 


CHAPTER    XXXIV.  471 

Let  us  deeply  ponder  this,  beloved  Christian 
reader.  Let  us  see  that  we  full}-  apprehend  its 
moral  force  and  practical  ai)plication.  It  is  surely 
with  the  greatest  tenderness  and  delicacy  that  we 
would  refer  to  the  failure  of  one  of  the  most  beloved 
and  illustrious  of  the  Lord's  servants,  but  it  has 
been  recorded  for  our  learning  and  solemn  admoni- 
tion, and  therefore  we  are  bound  to  give  earnest 
heed  to  it.  We  should  ever  remember  that  we  too, 
though  under  grace,  are  also  the  subjects  of  divine 
government.  We  are  here  on  this  earth,  in  the 
place  of  solemn  responsibility,  under  a  government 
which  cannot  be  trifled  with.  True,  we  are  children 
of  the  Father,  loved  with  an  infinite  and  everlasting 
love — loved  even  as  Jesus  is  loved  ;  we  are  members 
of  the  body  of  Christ,  loved,  cherished,  and  nourished 
according  to  all  the  perfect  love  of  His  heart.  There 
is  no  question  of  responsibility  here,  no  possibility 
of  failure  ;  all  is  divinely  settled,  divinely  sure:  but 
we  are  the  subjects  of  divine  government  also.  Let 
us  never  for  a  moment  lose  sight  of  this.  Let 
us  beware  of  one-sided  and  pernicious  notions  of 
grace.  The  very  fact  of  our  being  objects  of  divine 
favor  and  love,  children  of  God,  members  of  Christ, 
should  lead  us  to  yield  all  the  more  reverent  attention 
to  the  divine  government. 

To  use  an  illustration  drawn  from  human  affairs, 
her  majesty's  children  should,  above  all  others,  just 
because  they  are  her  children,  respect  her  govern- 
ment; and  were  the}'  in  any  way  to  transgress  her 
laws,  the  dignity  of  government  would  be  strikingly 


472  DEUTERONOMY. 

illustrated  by  their  being  made  to  pay  the  penalty. 
If  they,  because  of  being  the  queen's  children,  were 
to  be  allowed  to  transgress  with  impunity  the  en- 
actments of  her  majesty's  government,  it  would  be 
simply  exposing  the  government  to  public  contempt, 
and  affording  a  warrant  to  all  lier  subjects  to  do  the 
same.  And  if  it  be  thus  in  the  case  of  a  human 
government,  how  much  more  in  the  government  of 
God!  "You  only  have  I  known  of  all  the  families 
of  the  earth,  therefore  will  I  punish  you  for  j^our 
iniquities."  "The  time  is  come  that  judgment  must 
begin  at  the  house  of  God;  and  if  it  first  begin  at  us, 
what  shall  the  end  be  of  them  that  obey  not  the 
gospel  of  God?  And  if  the  righteous  scarcel}-  be 
saved,  where  shall  the  ungodly  and  the  sinner 
appear?"  Solemn  fact!  solemn  inquiry  !  May  we 
ponder  them  deeply. 

But,  as  we  have  said,  Moses  was  the  subject  of 
grace,  as  well  as  of  government ;  and  trulj'  that 
grace  shines  with  special  lustre  on  the  top  of 
Pisgah.  There  the  venerable  servant  of  God  was 
permitted  to  stand  in  his  Master's  presence,  and, 
with  undimmed  eye,  survey'  the  land  of  promise,  in 
all  its  fair  proportions.  He  was  permitted  to  see  it 
from  a  divine  stand-point — see  it,  not  merely  as 
possessed  by  Israel,  but  as  given  by  God. 

And  what  then  ?  He  fell  asleep  and  was  gathered 
to  his  people.  He  died,  not  as  a  withered  and  feeble 
old  man,  but  in  all  the  freshness  and  vigor  of  ma- 
tured manhood.  "And  Moses  was  a  hundred  and 
twenty  years  old  when  he  died :  his  eye  was  not  dim, 


CHAPTER    XXXIV.  473 

nor  his  natural  force  abated."  Striking  testimony ! 
Rare  fact  in  the  annals  of  our  fallen  race !  The  life 
of  Moses  was  divided  into  three  important  and 
strongl}^  marked  periods  of  forty  years  each.  He 
spent  forty  years  in  the  house  of  Pharaoh,  forty 
years  "at  the  backside  of  the  desert,"  and  forty 
years  in  the  wilderness.  Marvelous  life!  eventful 
history  !  How  instructive  !  how  suggestive !  how 
rich  in  its  lessons  from  first  to  last!  How  pro- 
foundl}'  interesting  the  study  of  such  a  life! — to 
trace  him  from  the  river's  brink,  where  he  lay  a  help- 
less babe,  up  to  the  top  of  Pisgah,  where  he  stood, 
in  company  with  his  Lord,  to  gaze  with  undimmed 
vision  upon  the  fair  inheritance  of  the  Israel  of  God  ; 
and  to  see  him  again  on  the  Mount  of  Transfigura- 
tion, in  company  with  his  honored  fellow-servant 
Elias,  "talking  with  Jesus"  on  the  grandest  theme 
that  could  possibl}'  engage  the  attention  of  men  or 
angels.  Highly  favored  man  !  blessed  servant ! 
marvelous  vessel  I 

And  then  let  us  hearken  to  the  divine  testimony 
to  this  most  beloved  man  of  God.  "And  there 
arose  not  a  prophet  since  in  Israel  like  unto  Moses, 
whom  the  Lord  knew  face  to  face,  in  all  the  signs 
and  the  wonders  which  the  Lord  sent  him  to  do  in 
the  land  of  Egypt  to  Pharaoh,  and  to  all  his  serv- 
ants, and  to  all  his  land,  and  in  all  that  mighty 
hand,  and  in  all  the  great  terror  which  Moses  showed 
in  the  sight  of  all  Israel." 

May  the  Lord,  in  His  infinite  goodness,  bless  our 
studv   of    the   book    of    Deuteronomv.      Mav    its 


I 

474  DEUTERONOMY. 


precious  lessons  be  engraved  upon  the  tablets  of 
our  hearts  with  the  eternal  pen  of  the  Holy  Ghost, 
and  produce  their  proper  result  in  forming  our 
character,  governing  our  conduct,  and  shaping  our 
wa}^  through  this  world.  May  we  earnestly  seek 
to  tread,  with  a  humble  spirit  and  firm  step,  the 
narrow  path  of  obedience,  till  traveling  days  are 
done. 

C.  H.  M. 


Date  Due 


tJ-X 


^"7 


♦a-^!? — f 


^ESfta**—- " 


v^V 


